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ARCANA COBLBSTIA
CONTAINED IN THE HOLY SCRIPTURE OR WORD OF THE LORD
UNFOLDED
HERE THOSE WHICH ARE IN EXODUS
TOGETHER WITH WONDERFUL THINGS SEEN IN THE WORLD OF
SPIRITS AND IN THE HEAVEN OF ANGELS
TRANSLATED FROM THE LATIN OF
EMANUEL SWEDEKBOKG
THOROUGHLY REVISED AND EDITED BY THE
REV. JOHN FAULKNER POTTS, B.A. LOND.
VOLUME IX.
STANDARD EDITION
1938
SWEDENBORG FOUNDATION
INCORPORATED
NEW YORK
Organized in 1850 as
The American Swedenborg Printing and Publishing Society
[INSCRIPTION BY THE AUTHOR.]
Seek ye first the Kingdom of God and His righteousness, and all these
things shall be added unto you (Matt. vi. 33).
Published by The American Swedenborg Printing and Publishing Society,
organized for the business and objects solely of printing, publishing and circu-
lating the Theological Works and Writings of Emanuel Swedenborg for charitable
and missionary purposes. Incorporated in the State of New York, A.D. 1850.
REMOTE STORAGE
BOOKSTACKS OEE1CE
TABLE OF CONTENTS OF VOLUME IX.*
The Heavenly Arcana which have been unfolded in the
Holy Scripture or Word of the Lord are contained in the
Explication, which is the INTERNAL SENSE of the Word.
Prefixed and subjoined to the several chapters are the fol-
lowing : —
Prefatory Kemarks to the Doctrine of Charity and of Faith
(n. 6627 to n. 6633).
On the Inhabitants of other Earths (n. 6695 to n. 6702).
The Doctrine of Charity (n. 6703 to n. 6712).
On the Spirits of the Planet Mercury (n. 6807 to n. 6817.)
The Doctrine of Charity (n. 6818 to n. 6824).
Continuation concerning the Spirits of the Planet Mercury
(n. 6921 to n. 6932).
The Doctrine of Charity (n. 6933 to n. 6938).
Continuation concerning the Spirits of the Planet Mercury
(n. 7069 to n. 7079).
The Doctrine of Charity (n. 7080 to n. 7086).
Continuation about the Spirits and Inhabitants of the Earth
Mercury (n. 7170 to n. 7177).
The Doctrine of Charity (n. 7178 to n. 7182).
On the Inhabitants and Spirits of the Planet Venus (n.
7246 to n. 7254).
The Doctrine of Charity (n. 7255 to n. 7263).
On the Inhabitants and Spirits of the Planet Mars (n. 7358
to n. 7365).
The Doctrine of Charity (n. 7366 to n. 7377).
Continuation about the Spirits and Inhabitants of the Planet
Mars (n. 7475 to n. 7487).
The Doctrine of Charity (n. 7488 to n. 7494).
Continuation about the Spirits and Inhabitants of the Earth
Mars (n. 7620 to n. 7622).
* Compiled by the Reviser.
iii
IV TABLE OF CONTENTS
The Doctrine of Charity (n. 7623 to n. 7627).
Continuation about the Inhabitants and Spirits of the Earth
Mars (n. 7742 to n. 7751).
The Doctrine of Charity (n. 7752 to n. 7762).
On the Spirits and Inhabitants of the Planet Jupiter (n.
7799 to n. 7813).
The Doctrine of Charity (n. 7814 to n. 7821).
On the Spirits and Inhabitants of the Planet Jupiter, con-
tinued (n. 8021 to n. 8032).
NOTK. — The figures between brackets in the text of the long para-
graphs indicate the subdivisions arranged for the Swedenborg Concord-
THE
BOOK OF EXODUS
CHAPTER THE FIRST.
6627. Prefatory to the chapters of the Book of Exodus are
to be Doctrinal things ; first, Doctrinal things of Charity ; after-
ward, Doctrinal things of Faith; in order that what has been
delivered in the Explications in a scattered form may be set
forth in a connected one; and that in this way the Doctrine
may appear in its order, such as is and ought to be the Doc-
trine of the church that it may agree with the good and truth
in heaven.
6628. In the preceding Explications it has been shown, as
occasion offered, that the Doctrine of Charity was the doctrine
in the Ancient Churches, and that this doctrine conjoined all
the churches, and so made one out of many ; for they acknowl-
edged as men of the church all who lived in the good of char-
ity, and called them brethren, however greatly they might be
at variance in the truths which at this day are called the truths
of faith. In these one instructed another, and this was among
their works of charity ; nor were they indignant if one did not
accede to the opinion of another, knowing that every one re-
ceives truth in proportion as he is in good.
6629. Such being the character of the Ancient Churches,
they were more interior men, and being more interior they were
more wise ; for those who are in the good of love and of charity
are as to the internal man in heaven, and in an angelic society
there which is in like good. From this they have an elevation
of mind to interior things, and consequently to the things of wis-
dom; for wisdom can come from no other source than heaven,
that is, through heaven from the Lord ; and in heaven there is
wisdom, because there they are in good.
VOL. IX.— 1
2 EXODUS [N. 6630
6630. But in course of time this ancient wisdom decreased ;
for in so far as the human race removed itself from the good
of love to the Lord and of charity toward the neighbor, so far
it also removed itself from wisdom, because so far it removed
itself from heaven. From this it is that man from internal
became external, and this successively.
6631. And when man became external, he also became
worldly and corporeal ; and when he is of this character he no
longer cares for the things of heaven ; for they have been so far
removed as not to be believed to exist ; because the delights of
earthly loves, and with these all evils which from these loves
are delightful to him, then take complete possession of the
whole man; and then all that he hears about the life after
death, about heaven, and about hell, is like chaff in the wind,
which flies away as fast as it is seen.
6632. From this also it is that the Doctrine of Charity,
which was so precious among the ancients, is at this day one
of the lost things ; for who at this day knows what in the gen-
uine sense charity is, and what in the genuine sense the neigh-
bor is ? when yet this doctrine abounds in arcana so many and
so great that it cannot be described as to a thousandth part.
The whole Sacred Scripture is nothing else than the doctrine
of love and of charity, as the Lord also teaches, saying, " Thou
shalt love the Lord thy God from all thy heart, and in all thy
soul, and in all thy mind ; this is the first and great command-
ment : the second is like unto it, Thou shalt love thy neighbor
as thyself; on these two commandments hang the law and the
prophets" (Matt. xxii. 37-40). "The law and the prophets" are
the Word in all and each of its parts.
6633. As the doctrine of charity is at this day one of the
lost things, and as the doctrine of faith is consequently much
alienated from the truth, this doctrine may of the Lord's Di-
vine mercy be delivered before the several chapters of the Book
of Exodus, and thus be restored to the church.
N. 6633] CHAPTER I. 3
CHAPTER I.
1. And these are the names of the sons of Israel that came
into Egypt with Jacob; a man and his house they came.
2. Reuben, Simeon, Levi, and Judah ;
3. Issachar, Zebulun, and Benjamin ;
4. Dan and Naphtali, Gad and Asher.
5. And all the souls that came out of the thigh of Jacob were
seventy souls : and Joseph was in Egypt.
6. And Joseph died, and all his brethren, and all that gen-
eration.
7. And the sons of Israel were fruitful, and were productive,
and multiplied, and become very exceeding numerous ; and the
land was filled with them.
8. And there arose a new king over Egypt, who knew not
Joseph.
9. And he said unto his people, Behold, the people of the sons
of Israel are many and numerous more than we.
10. Come, let us use prudence with it,* peradventure it will
be multiplied, and it will be that wars will happen, and it will
also join itself to our enemies, and fight against us, and go up
out of the land.
11. And they set over it princes of tributes, in order to afflict
it with burdens. And it built cities of storehouses for Pha-
raoh, Pithom and Eaamses.
12. And as they afflicted it, so it was multiplied, and so it
was increased. And they were moved with loathing because of
the sons of Israel.
13. And the Egyptians made the sons of Israel to serve with
cruelty :
14. And they rendered their life bitter with grievous ser-
vice, in clay, and in bricks, and in all service in the field, with
all their service wherein they made them serve with cruelty.
15. And the king of Egypt said to the midwives of the He-
brew women, of whom the name of the one was Shiphrah, and
the name of the other Puah :
16. And he said, When ye do the office of a midwife to the
Hebrew women, and see them upon the stools; if it be a son,
* See Note 1 at the end of this volume.
4 EXODUS [N. 6633
then ye shall kill him ; and if it be a daughter, then she shall
live.
17. And the mid wives feared God, and did not as the king
of Egypt spake to them, and they kept the boys alive.
18. And the king of Egypt called the mid wives, and said to
them, Wherefore do ye this word, and keep the boys alive ?
19. And the midwives said unto Pharaoh, Because the He-
brew women are not as the Egyptian women ; for they are liv-
ing, and have brought forth before the midwife comes unto
them.
20. And God did well to the midwives ; and the people was
multiplied and became very numerous.
21. And it came to pass, because the midwives feared God,
that He made them houses.
22. And Pharaoh commanded all his people, saying, Every
son that is born, ye shall cast him forth into the river, and every
daughter ye shall keep alive.
THE CONTENTS.
6634. In the first chapter, in the internal sense, the subject
treated of is the state of the renewed church, when good acts
the first part, and is made fruitful by the multiplication of the
truths of faith.
6635. Afterward the infestation of these truths by falsities
and evils in the natural is treated of, and that through this in-
festation the good would be made still more fruitful by means
of truths. Down to the end the chapter continues to treat of
this infestation and its increase in the series in which it takes
place, and of the consequent implantation and confirmation of
truth from good.
THE INTERNAL SENSE.
6636. Verses 1-5. And these are the names of the sons of
Israel that came into Egypt with Jacob ; a man and his house
they came. Reuben, Simeon, Levi, and Judah. Isxachar, Zebu-
lun, and Benjamin. Dan and Naphtali, Gad and Asher. And
N. 6636] CHAPTER I. VERS. 1-6 5
all the soul that came out of the thigh of Jacob were seventy
souls : and Joseph was in Egypt. " And these are the names
of the sons of Israel," signifies the quality of the church ; " that
came into Egypt with Jacob," signifies after truths had been
initiated into memory -knowledges ; "a man and his house they
came," signifies as to truth and as to good; "Reuben, Simeon,
Levi, and Judah; Issachar, Zebulun, and Benjamin; Dan and
Naphtali, Gad and Asher," signify this process from beginning
to end ; " and all the soul that came out of the thigh of Jacob,"
signifies all things that were from general truth ; " were seventy
souls," signifies what is full; "and Joseph was in Egypt," sig-
nifies that the internal celestial was in the natural.
6637. And these are the names of the sons of Israel. That
this signifies the quality of the church, is evident from the sig-
nification of " name," as being the quality (see n. 144, 145, 1754,
1896, 2009, 2628, 2724, 3006, 3421) ; from the representation
of the sons of Israel, as being spiritual truths (n. 5414, 5879,
5951) ; and from the representation of Israel, as being the good
of truth, or spiritual good (n. 3654, 4598, 5803, 5806, 5812,
5817, 5819, 5826, 5833). As Israel represents the good of
truth, or spiritual good, and his sons spiritual truths in the
natural, therefore the sons of Israel represent the church; for
the church is the church from spiritual good and from the
derivative truths. He who is not in spiritual good, that is, in
the good of charity, and in spiritual truths, that is, in the
truths of faith, is not of the church, in spite of his having been
born within it. For the whole heavenly kingdom of the Lord
is in the good of love and of faith ; and unless the church is in
the like, it cannot be the church, because it is not conjoined
with heaven, for the church is the Lord's kingdom on earth.
[2] Its being called the church is not from the fact that the
Word is there, and that there are doctrinal things therefrom,
nor from the fact that the Lord is known there, and that the
sacraments are there; but it is the church from the fact that
men live according to the Word, or according to doctrine from
the Word, and so that the doctrine is the rule of life. They
who are not of this character are not of the church, but are
outside of it; and they who live in evil, thus they who live con-
trary to doctrine, are further outside the church than the Gen-
6 EXODUS [N. 6637
tiles who know nothing whatever of the Word, of the Lord,
and of the sacraments; for the former, because they know the
goods and truths of the Church, extinguish the church in them-
selves, which the Gentiles cannot do, because they do not know
them. Be it further known that every one who lives in the
good of charity and of faith is a church and kingdom of the
Lord, and from this is called a temple, and also a house, of
God. The church in general is constituted of those who are
churches in particular, however far apart they may be. This
then is the church which is meant here and in what follows
by the "sons of Israel."
6638. That came into Egypt with Jacob. That this signifies
after truths had been initiated into memory-knowledges, is evi-
dent from the signification of " Egypt," as being memory -knowl-
edges (n. 1164, 1165, 1186, 1462, 4749, 4964, 4966, 5700, 5702,
6004, 6015, 6125); and from the representation of Jacob, as
being truth, and also good, in the natural, or the natural as to
truth and good (n. 3305, 3509, 3525, 3546, 3576, 3599, 3659,
3669, 3677, 3775, 3829, 4009, 4234, 4286, 4337, 4538, 5306,
5533, 5535, 6001, 6236). That to "come into Egypt" is to be
initiated into memory-knowledges, can be seen from the ex-
plications of the things in those chapters which treat of the
journeying of the sons of Jacob to Egypt to buy corn, and
afterward of their coming thither with Jacob. (How the case
is with the initiation of the truths of the church into memory-
knowledges, see n. 6004, 6023, 6052, 6071, 6077.) From all this
it is evident that by the sons of Israel coming into Egypt are
signified truths initiated into memory-knowledges.
6639. A man and his house they came. That this signifies
as to truth and as to good, is evident from the signification of
a " man (vir)" as being truth (see n. 3134, 3459) ; and from the
signification of a "house," as being good (n. 3720, 4982). As
in those chapters in Genesis which treat of the coming of the
sons of Jacob, and of Jacob himself, into Egypt to Joseph, the
subject treated of in the internal sense was the initiation of
the truths of the church into memory-knowledges, and as the
church has not been set up anew until this initiation has taken
place, here therefore, according to the series of things in the
internal sense, the renewed church is treated of, and how it is
N. 6639] CHAPTEK I. VERS. 1-5 7
continually infested by memory -knowledges and falsities. For
however well truths have been initiated and the church set up
with a man, still such knowledges and falsities are continually
rising up and assaulting what is of the church in him. It is
this which is represented by Pharaoh and the Egyptians afflict-
ing the sons of Israel, and being desirous to kill their infant
boys. [2] He who does not know how the case is with the as-
sailing of the truth of the church by such knowledges and fal-
sities with those who are of the church in the other life, can in
no wise believe that it is so. The man of the church who comes
into the other life must be purified from such things as infest
truths and goods ; otherwise he cannot be uplifted into heaven,
and be there in a society which has been purified from such
things. If he were to be uplifted thither sooner, he would be
like a dense earthly vapor in a serene aura, or like a black mass
in a bright light. In order therefore that a man of the church
who has recently come from the world may be purified, he is
kept in a state to be assailed by memory-knowledges which dis-
agree with truths, and also by falsities, and this until these
knowledges become of no account, and are removed. This sel-
dom takes place with man during his life in the body, but in
the other life it takes place with those who are to be uplifted
into heaven, and this with much variety. From much experi-
ence, which would fill many pages if all were adduced, it has
been given me to know that it is so. [3] These are the things
which in the internal sense are described by the sons of Israel
being oppressed by the Egyptians, and being afterward deliv-
ered, and at last, after various states in the wilderness, being
brought into the land of Canaan. That such is the case can in
no wise be comprehended by those who believe that salvation is
merely an introduction into heaven from mercy, that is granted
to every one who from apparent trust, which is called faith, has
thought that because the Lord has suffered for him, he will be
saved no matter how he has lived. For if salvation were merely
an introduction into heaven from mercy, all in the whole world
would be saved, because the Lord, who is mercy itself, wills
the salvation of all, and the death or damnation of no one.
6640. Reuben, Simeon, Levi, and Judah ; Issachar, Zebulun,
and Benjamin ; Dan and Naphtali, Gad and Asher. That these
8 EXODUS [N. 6640
signify this process from beginning to end, namely, that of the
setting up anew of the church, to be described in what follows,
is evident from the signification of the sons of Jacob, and also
of the tribes named from them, as being all things of good and
of truth, that is, all things of love and of faith, in the complex
(see n. 3858, 3926, 3939, 4060, 6335) ; but with variety accord-
ing to the order in which they are named (see n. 3862, 3926,
3939, 4603 et seq.~) ; thus things innumerable, and all things of
the Lord's church and kingdom both in general and in partic-
ular (n. 6337). But what they specifically signify when named
in this or in another order, no one knows but the Lord alone,
nor any one in heaven but from the Lord, where the truths
and goods which are signified are shown by means of lights to
which is adjoined perception. [2] As the twelve tribes repre-
sented the Lord's kingdom and all things therein, therefore in
order that these lights also might be represented, and thereby
all the truths and goods of the church, twelve precious stones
in their order were engraved and set in gold, one stone for each
tribe, and this was called the " breastplate," and was placed on
Aaron's ephod, and from this by varying flashes of light they
received answers, to which was adjoined either a living voice,
or an internal perception. Hence also it is evident that the
twelve tribes of Israel signify all the truths and goods of the
Lord's kingdom and church in the complex, and this variously
according to the order in which they are named. That they
are here named in another order than that of birth, is plain
from the fact that Issachar and Zebulun are named before Dan
and Naphtali, though the latter were born before them; also
Benjamin before Dan, Naphtali, Gad, and Asher, when yet Ben-
jamin was born last; also that Gad and Asher are named last
of all. In like manner in other parts of the Word, where they
are named in still different orders.
6641. And all the soul that came out of the thigh of Jacob.
That this signifies all things that were from general truth, is
evident from the signification of " soul," as being in the general
sense man, here the man of the spiritual church (but in the
internal sense "soul" denotes truth and good, because from this
man is man, see n. 6605, 6626) ; from the signification of " thigh,"
as being conjugial love (n. 3021, 4277, 4280, 5050-5062) ; and as
N. 6641] CHAPTER I. VERS. 1-5 9
the " thigh" denotes conjugial love, it denotes all love both ce-
lestial and spiritual (n. 3021, 4277, 4280, 4575), hence to "come
out of the thigh" signifies truth and good from the heavenly
marriage, consequently the truth and good of the church, for
these, when they are genuine, have been born of the heavenly
marriage, which is that of good and truth ; and from the repre-
sentation of Jacob, as being truth and also good in the natural,
but in general, because his "sons" are the distinct truths and
goods in this general (n. 6637). That Jacob here represents
truths in general, is because the spiritual church is treated of,
for this church begins from truths in general, and by means of
these is introduced to its good ; for with the man of the spiritual
church it is not known what spiritual good is, and so it is not
acknowledged except through truth, because he has no percep-
tion of truth from good, as the man of the celestial church has.
6642. Were seventy souls. That this signifies what is full,
is evident from the signification of "seventy," as being what
is full (see n. 6508).
6643. And Joseph was in Egypt. That this signifies that
the internal celestial was in the natural, is evident from the
representation of Joseph, as being the internal celestial (see n.
5869, 5877, 6224); and from the signification of "Egypt," as
being the natural (n. 6147, 6252). That the internal celestial
was in the natural where memory-knowledges are, and there
disposed all things, was represented by Joseph's being made
ruler over all the land of Egypt, and by his being set over the
house of Pharaoh. This was represented because the subject
treated of in the internal sense is the setting up anew of a
spiritual church; and because the natural could not be made a
church unless the internal celestial were there, and did all
things. (But on this subject see what has been said above, n.
6275, 6284, 6299, 6451, 6587.)
6644. Verses 6, 7. And Joseph died, and all his brethren,
and all that generation. And the sons of Israel ivere fruitful,
and were productive, and multiplied, and became very exceeding
numerous; and the land was filled with them. "And Joseph
died," signifies that the case would now be different with the
internal of the church ; " and all his brethren, and all that gen-
eration," signifies also with the external in particular and in
10 EXODUS [N. 6644
general; "and the sons of Israel were fruitful, and were pro-
ductive," signifies that the truths of the church increased as to
good ; " and multiplied, and became very exceeding numerous,"
signifies that they increased very much as to truths from good ;
" and the land was filled with them," signifies even to fulness
of the church.
6645. And Joseph died. That this signifies that the case
would now be different with the internal of the church, is evi-
dent from the signification of "dying," as being the end of a
former state and the beginning of a new one, thus that the
state of the church would now be different (that "to die" de-
notes to cease to be such, see n. 494, 6587, 6593, and that it
denotes the end of a former representation, n. 3253, 3259, 3276,
6302); and from the representation of Joseph, as being the
internal (n. 6177, 6224). The state of the church as it now
is, is described in what follows in the internal sense; also the
state of its external, which is signified by "his brethren died,
and all that generation." [2] The case with the church in man
is that it successively undergoes new states; for as man is
strengthened in the truth of faith and the good of charity, so
he is introduced into other states, the former state then serving
as a plane for the following state, and so on continually. Thus
the man who is a church, or who is being regenerated, is con-
tinually led toward more interior things, thus more interiorly
into heaven. That it is so done is because the Lord from love,
which is infinite because Divine, wills to draw man even to
Himself, and so to bless him with all glory and happiness, as
also is very evident from the Lord's words in John: —
I pray that they all may be one, as Thou Father art in Me, and I in
Thee, that they also may be one in Us. The glory which Thou hast given
Me I have given them, that they may be one even as We are one; I in
them and Thou in Me. Father, I will that they whom Thou hast given
Me be also with Me where I am; that they may see My glory which Thou
hast given Me; for I have made known unto them Thy name, and I will
make it known; that the love wherewith Thou hast loved Me may be in
them, and I in them (xvii. 21-24, 26).
[3] That these are words of Divine love toward all who receive,
is very evident, and may be further evident from the fact that
the Lord appears in the other life as a sun, and from it fills
N. 6645] CHAPTER I. VERS. 6, 7 11
the universal heaven with heat and light. The flame of this
sun is nothing else than the Divine love, and the light from it
is the holy of love, which is the Divine truth. From this can
be seen how great the Lord's love is. From this then it is that
they who are of the church are successively brought into new
states, and thus continually more interiorly into heaven, con-
sequently nearer to the Lord.
6646. And all his brethren, and all that generation. That
this signifies with the external also in particular and in gen-
eral, is evident from the representation of the sons of Jacob
who are here the " brethren," as being the truths of the church
in the natural (n. 5403, 5419, 5427, 5458, 5512) ; thus its exter-
nal; and from the signification of "that generation," as being
the external of the church in general, for "generation" here
involves the same as the "brethren of Joseph," but in a rela-
tively general sense.
6647. And the sons of Israel were fruitful, and were pro-
ductive. That this signifies that the truths of the church
increased as to good, is evident from the representation of the
sons of Israel, as being spiritual truths (see n. 5414, 5879), and
the church (n. 6637) ; from the signification of " to be fruitful,"
as being to increase as to good (n. 43, 55, 913, 983, 2846, 2847,
3146); and from the signification of "to be productive," as be-
ing further derivation; for when the church has been set up
anew with man, then good continually increases and is derived,
both in the internal, and also toward and in the external. That
with those of the spiritual church good increases by means of
truths, has already been often shown ; for the man of the spir-
itual church has not perception, as the man of the celestial
church has, and therefore he does not know what the good of
the church, or spiritual good, is, except by means of truths.
Therefore when the man of the spiritual church is being regen-
erated, truths are stirred up by the Lord through the angels who
are with him, and thereupon he is led into good. But when the
man has been regenerated, then both truth and good together
are stirred up, and in this way he is led. With the man of the
spiritual church however, such as is the truth, such is the good,
and hence such is the conscience, which is to him as perception,
according to which he lives.
12 EXODUS [N. 6648
6648. And multiplied, and became very exceeding numerous.
That this signifies that they increased very much as to truths
from good, is evident from the signification of "being multi-
plied," as being to increase as to truths (see n. 43, 55, 913, 983,
2846, 2847); and from the signification of "becoming numer-
ous," as being further derivation, thus the increase of truth
continually. The reason why it denotes the increase of truth
from good, is that the subject now treated of is the renewed
chiirch; for with the church in man the case is this : while it is
being set up anew the man is in truths and by means of these
good increases ; but when the church with him has been set up
anew, then the man is in good, and from good in truths, which
then increase continually — but little during his life in the
world, because here cares for food and clothing, and for other
things, act as a hindrance ; but in the other life immeasurably,
and this perpetually to eternity ; for the wisdom which is from
the Divine has no end. Thus the angels are perfected contin-
ually, and thus all are perfected who become angels when they
come into the other life ; for every thing which is of wisdom
is of infinite extension, and the things of wisdom are infinite
in number. From this it can be seen that wisdom can increase
to eternity, and yet not reach far beyond the first degree ; for
the reason that the Divine is infinite, and that such is the case
with what is from the infinite.
6649. And the land was filled with them. That this signi-
fies even to fulness of the church, is evident from the significa-
tion of " being filled," as being what is full ; and from the sig-
nification of "land," as being the church (n. 82, 662, 1066,
1067, 1262, 1411, 1413, 1607, 1733, 1850, 2117, 2118, 2928,
3355, 4447, 4535, 5577). By the "land of Goshen," where the
sons of Israel now were, is signified the church. That the
church was there before the sons of Israel came into the land
of Canaan, is evident from what follows, namely, that none of
the plagues were there which were in other parts of Egypt, also
that there was light there, when in other places there was dark-
ness (Exod. x. 21-23), and that thus that land was quite sepa-
rated from the rest of the lands in Egypt ; and it is further evi-
dent from the fact that by the "land of Goshen" is signified the
middle or inmost in the natural (n. 5910, 6028, 6031, 6068),
N. 6649] CHAPTER I. VERS. 6, 7 13
thus the church, for the spiritual church is in the inmost of
the natural.
6650. Verses 8-14. And there arose a new king over Egypt,
^vho knew not Joseph. And he said unto his people, Behold, the
people of the sons of Israel are many and numerous more than
we. Come, let us use prudence with it *; peradventure it will
be multiplied, and it will be that wars will happen, and it will
also join itself to our enemies, and fight against us, and go up
out of the land. And they set over it princes of tributes, in or-
der to afflict it with burdens. And it built cities of store-houses
for Pharaoh, Pithom and Raamses. And as they afflicted it, so
it was multiplied, and so it was increased. And they were moved
with loathing because of the sons of Israel. And the Egyp-
tians made the sons of Israel to serve with cruelty ; and they
rendered their life bitter with grievous service, in clay, and in
bricks, and in all service in the field, with all their service
wherein they made them serve with cruelty. " And there arose a
new king over Egypt," signifies separated memory-knowledges
which are opposed to the truths of the church; "who knew
not Joseph," signifies which were completely alienated from
the internal; "and he said unto his people," signifies subordi-
nate memory-knowledges ; " Behold, the people of the sons of
Israel are many and numerous more than we," signifies that
the truths of the church prevail over alienated memory-knowl-
edges ; " come, let us use prudence with it," signifies cunning ;
"peradventure it will be multiplied, and it will be that wars
will happen," signifies prevalence if it grows ; " and it will al-
so join itself to our enemies and fight against us," signifies
that thus their companions who would occasion evil would be
strengthened; "and go up out of the land," signifies that thus
the church will be set up anew ; " and they set over it princes
of tributes," signifies falsities that would compel to serve ; " to
afflict it with burdens," signifies a growing worse through ser-
vitudes ; " and it built cities of storehouses for Pharaoh," sig-
nifies doctrines from falsified truths in the natural where alien-
ated memory-knowledges are; "Pithom and Raamses," signifies
their quality; "and as they afflicted it, so it was multiplied,"
signifies that truths grew according to the infestations ; " and
* See Note 1 at the end of this volume.
14 EXODUS [N. 6650
so it increased," signifies that they were strengthened; "and
they were moved with loathing because of the sons of Israel,"
signifies greater aversion; "and the Egyptians made the sons
of Israel to serve," signifies an intention to subjugate; "with
cruelty," signifies unmercifulness ; "and they rendered their
life bitter with grievous service," signifies until the intention to
subjugate became troublesome; "in clay, and in bricks," signi-
fies by reason of the evils which they contrived, and the falsi-
ties which they devised; "and in all service in the field," sig-
nifies the intention to subjugate directed against the things of
the church; "with all their service wherein they made them
serve with cruelty," signifies the intention to subjugate in
many ways by reason of unmercifulness.
6651. And there arose a new king over Egypt. That this
signifies separated memory-knowledges which are opposed to
the truths of the church, is evident from the representation of
Pharaoh, who is here the " king," as being memory-knowledge
in general (see n. 6015). He is called a "king," because a
"king" in the genuine sense signifies truth (n. 1672, 2015,
2069, 3670, 4581, 4966, 5044, 6148), and in the opposite sense
falsity ; and when by the " king" is meant Pharaoh, false mem-
ory-knowledge is signified, that is, memory-knowledge which
is opposed to the truths of the church. From this also a "new
king" is mentioned, for he who was king in Joseph's time rep-
resented memory-knowledge that was in agreement with the
truths of the church. (That " Egypt" denotes memory-knowl-
edge, here in particular, see above, n. 6638.)
6652. Who knew not Joseph. That this signifies which were
completely alienated from the internal, is evident from the sig-
nification of " not knowing," as being to be alienated ; for he
who does not know truth, and does not desire to know it, is
alienated from the truth of the church (that alienation is here
signified is plain from what follows, for he severely and cruelly
afflicted the sons of Israel, by whom is represented the church,
n. 6637) ; and from the representation of Joseph, as being the
internal (n. 6177, 6224). Memory-knowledges alienated from
the internal are memory -knowledges opposed to the church;
for the good and truth which make the church flow in through
the internal j and if these are not received by the natural, the
N. 6652] CHAPTER I. VERS. 8-14 15
internal is closed, and so the man is alienated from good and
truth, and then no other memory-knowledges which are in the
natural are acknowledged as truths than those which are false.
These are then multiplied, and the truths themselves are cast
out of doors.
6653. And he said unto his people. That this signifies sub-
ordinate memory-knowledges, is evident from the signification
of "people," as being truths, and in the opposite sense falsities
(n. 1259, 1260, 3295, 3581), here memory-knowledges separated
from truth, because it is the people of Egypt. (That " Egypt"
is memory -knowledge, see n. 6638.) That they are subordinate
memory -knowledges is because it is said that " the king said
unto his people." That by "people" are signified truths, is be-
cause in the Word those are called a " people" who are under a
king, and by a " king" is signified truth (n. 6651). By a " peo-
ple" are signified truths, but those are meant who are in truths.
The reason why truths are spoken of abstractedly, is that spir-
its and angels so think and speak, for in this way they compre-
hend a subject in a universal manner, and at the same time
singly the particulars belonging to it, without reflecting speci-
fically on any people that is in truths, which reflection would
withdraw the mind from a universal idea, thus from extension
of view, consequently from wisdom. For determination of the
thought to any specific people, as also to any person, limits
and confines the ideas, and turns them from the perception of
a subject as it is from one boundary to the other. As is the
case with the idea of a " people," so is it with other denomina-
tions which in the internal sense signify things unbounded — as
with a " nation" as being good, with a " king" as being truth,
with a " prince" as being primary truth, with a " priest" as be-
ing good, and with a " son," " daughter," " son-in-law," " daugh-
ter-in-law," "brother," "sister," "father," "mother," and many
other denominations.
6654. Behold, the people of the sons of Israel are many and
numerous more than we. That this signifies that the truths of
the church prevail over alienated memory-knowledges, is evi-
dent from the representation of the sons of Israel, as being the
truths and goods of the church (see n. 6647) ; from the signifi-
cation of "many" and "numerous," as being to prevail (that
16 EXODUS [N. 6654
" to be multiplied," or " to become many and numerous," is said
of truth, see also above, n. 6648) ; and from the representation
of the king of Egypt and his people, who are here meant by
"more than we," as being alienated memory -knowledges (as
above, n. 6652). Hence it is plain that by " Behold the people
of Israel are many and numerous more than we" is signified
that truths prevail over alienated memory-knowledges.
6655. Come, let us use prudence with it. That this signifies
cunning, is evident from the signification of " prudence," when
said of the evil, who have been alienated from truth and good,
as being cunning; for that which the evil do from cunning, and
also from deceit, they call prudence. Of the cunning which is
signified by " prudence," something may here be related. All
who are in evil call cunning " prudence," and make intelligence
and wisdom to consist in nothing else. They who are of this
character in the world become worse in the other life, and there
act continually from cunning against things good and true;
and those are recognized as intelligent and wise among them
who seem to themselves able to invalidate and destroy truths
by falsities, no matter by what art or wickedness. From this it
can be seen what is the quality of men within the church when
they make prudence to consist in cunning : that they have com-
munication with the hells. Those who are true men of the
church are so far removed from cunning that they absolutely
abhor it; and those of them who are as the angels, desire that
if it were possible their minds should be open, so that what
they think may be manifest to every one ; for they intend noth-
ing but good toward their neighbor, and if they see evil in any
one they excuse it. It is otherwise with those who are in evil ;
these are afraid lest anything which they think and will should
show itself; for they intend nothing but evil to the neighbor;
if good, it is for the sake of self; and if they do what is good,
it is only in the outward form, that they may appear good for
the sake of gain and honor; for they know that what is good
and true, just and fair, and also what is honorable, have a
strong hidden power of attracting minds, even of those who
are evil.
6656. Peradventure it will be multiplied, and it will be that
wars will happen. That this signifies prevalence if it grows,
N. 6666] CHAPTER I. VERS. 8-14 17
is evident from the signification of " being multiplied," as be-
ing to grow as to truths (see n. 43, 55, 913, 983, 2846, 2847) ;
and from the signification of " wars," as being combats concern-
ing truths and falsities, that is, spiritual combats (n. 1664,
2686); and because it follows that "it will also join itself to
our enemies," their prevalence in these combats is signified.
6657. And it will also join itself to our enemies, and fight
against us. That this signifies that so their companions who
would occasion evil would be strengthened, is evident from the
signification of "joining themselves to," as being to be strength-
ened, for armies are strengthened when a multitude is joined
to them ; from the signification of " enemies," as being compan-
ions who fight along with them; and from the signification of
" fighting against us," as being to occasion evil, for when any
one is fought against, evil is occasioned him in so far as it can-
not be resisted. The case herein is this. There is around every
man, and also around every good spirit, a general sphere of
endeavors from hell, and a general sphere of endeavors from
heaven. The sphere from hell is one of endeavors to do evil
and to destroy ; and the sphere from heaven is one of endeavors
to do good and to save (see n. 6477). These are general spheres :
in like manner there are particular spheres around each man,
for spirits from hell are with him, and also angels from heaven
(n. 5846—5866, 5976-5993). From this a man is in equilibrium,
and has freedom to think and will evil, and freedom to think
and will good. [2] When therefore the man of the church
comes into temptation, which takes place when he is let into
his evil, there is then a combat around him between the spirits
from hell and the angels from heaven (n. 3927, 4249, 5036),
which combat lasts so long as the man is kept in his evil. In
this combat it sometimes appears to the spirits from hell that
they will conquer, and then they rise up; sometimes that they
will be conquered, and then they withdraw, because they then
fear that more angels from heaven will join themselves against
them, and so that they will be cast down into hell, from which
they will no more come out, which also takes place when they
have been conquered. This is what is meant by the " preva-
lence if it grows, and that their companions who would occa-
sion evil would be strengthened." [3] When the spirits from
VOL. IX.— 2
18 EXODUS [N. 6657
hell fight against the angels, they are in the world of spirits,
and are in freedom there (n. 5852). From all this it can now be
seen what is meant in the internal sense by the sons of Israel
being so infested and oppressed by the Egyptians, and by their
being multiplied the more, the more they were infested; and by
Jehovah, that is, the Lord, fighting for them, and restraining
the Egyptians by plagues, and at last submerging them all in
the sea Suph.
6658. And go up out of the land. That this signifies that
thus the church will be set up anew, is evident from the signi-
fication of "going up," as being to be elevated, namely, toward
more interior things of the church (see n. 3084, 4539, 4969, 5406,
' 5817, 6007) , and from the signification of " land," here the land
of Goshen, as being the church (of which above, n. 6649). To
be elevated toward more interior things, which is signified by
" going up out of the land and coming into the land of Canaan,"
denotes that the church will be set up anew. The church has
indeed been set up anew with a man when he does what is good
from affection ; but still it has not been fully set up anew until
he has fought against evils and falsities, thus until he has en-
dured temptations; after this he becomes truly a church, and
then is introduced into heaven, which is represented by the
introduction of the sons of Israel into the land of Canaan.
6659. And they set over it princes of tributes. That this sig-
nifies falsities that would compel to serve, is evident from the
signification of " princes," as being primary truths (see n. 1482,
2089, 5044) ; here in the opposite sense primary falsities ; and
from the signification of " tributes," to which they were driven
by the princes set over them, as being servitudes (see n. 6394).
6660. To afflict it with burdens. That this signifies a grow-
ing worse through servitudes, is evident from the signification
of " afflicting," as being a growing worse ; and from the signi-
fication of "burdens," which were tributes, as being servitudes.
6661. And it built cities of storehouses for Pharaoh. That
this signifies doctrines from falsified truths in the natural
where alienated memory-knowledges are, is evident from the
signification of "cities," as being doctrines in both senses (see
n. 402, 2449, 2943, 3216, 4492, 4493) ; from the signification of
"storehouses," as being falsified truths (of which presently),
N. 6661] CHAPTER I. VERS. 8-14 19
and from the representation of Pharaoh, as being the natural
(n. 5160, 5799, 6015); that alienated memory-knowledges are
there, may be seen above (n. 6651, 6652). That the cities of
storehouses which the people of Israel built for Pharaoh denote
doctrines from falsified truths, is because they who are in mem-
ory-knowledges alienated from truth, who are here signified by
Pharaoh and the Egyptians, pervert and falsify all the truths
of the church, and make for themselves doctrines from the
truths so perverted and falsified. [2] The word by which in
the original tongue "storehouses" are expressed, signifies also
"arsenals," and likewise "treasuries," which, in the internal
sense, are of a nearly like signification. For storehouses are
places where produce is collected, and by "produce" is signi-
fied truth (n. 5276, 5280, 5292, 5402), and, in the opposite sense,
falsity ; and arsenals are places where arms of war are stored,
by which are signified such things as pertain to truth fighting
against falsities, and in the opposite sense to falsity fighting
against truths (n. 1788, 2685). Treasuries are places where
wealth is stored, and by " wealth" and " riches" are signified the
knowledges of good and truth (see n. 4508), in the opposite sense
the knowledges of evil and falsity ; thus by " cities of store-
houses," or "of arsenals," or "of treasuries," are signified in
general, doctrines from falsified truths.
6662. Pithom and Raamses. That this signifies their qual-
ity, namel}', of doctrines from falsified truths, is evident from
names in the Word, as being the quality and state of the thing
being treated of.
6663. And as they afflicted it, so it was multiplied. That
this signifies that truths grew according to the infestations, is
evident from the signification of "afflicting," as being infesta-
tion ; and from the signification of " being multiplied," as being
to grow in respect to truths (of which above, n. 6656). How
the case herein is shall be told, because without experience of
what is done in the other life, no one can now know what it
i is. Most spirits who come from the world and have lived the
life of the Lord's commandments, before they can be uplifted
into heaven and joined to societies there, are infested by the
evils and falsities pertaining to them, to the end that they may
be removed (see n. 6639) ; for there are impurities which they
20 EXODUS [N. 6663
have contracted in the life of the body that in no wise agree
with heaven. The infestations take place by their being im-
mersed in their evils and falsities ; and while they are in them,
spirits who are in like evils and falsities are present, and labor
by every means to lead them away from truth and good. But
still they are not immersed so deeply in their evils and falsi-
ties that the influx through the angels from the Lord may not
prevail; and the balance is maintained with exactness. The
purpose of this is, that he who is infested may seem to himself
to be in freedom, and thus to fight against the evils and falsi-
ties of himself, yet with the acknowledgment, if not at the
time, yet afterward, that all the power of resisting was from
the Lord (n. 1937, 1947, 2881, 5660). When this is being
done, not only are the truths and goods strengthened which
had been implanted before, but more are insinuated ; this being
the result of every spiritual combat in which the combatant is
victorious. That it is so is also plain from common experience ;
for he who defends his opinion against others who attack it,
confirms himself the more in his opinion, and then also finds
other confirmations of it which he had not before observed,
and also others which deny the opposite ; and in this way he
strengthens himself in his opinion, and also illustrates it with
further considerations. This is still more perfectly the case
with spiritual combats, because the combat takes place in the
spirit, and concerns goods and truths; and especially because
the Lord is present and leads by the angels ; for the contest is
concerning eternal life and salvation. It is common in such
combats for the Lord to turn into good all the evils which the
hells intend ; wherefore it is not permitted them to bring forth
more or other evils than can be turned into good that is suited
to him who is in combat. The reason of this originates in the
fact that the Lord's kingdom is a kingdom of uses, and there-
fore nothing can be done there that is not a source of good.
From all this it can now be seen how it is to be understood
that truths grow according to infestations, which is signified
by "as they afflicted it, so it was multiplied."
6664. And so it was increased. That this signifies that they,
namely, truths, were strengthened, is evident from the signifi-
cation of "increasing," when said of truths -multiplied by
N. 6664] CHAPTER I. VERS. 8-14 21
means of infestations from evils and falsities, as being to be
strengthened ; for no other truths remain than those which are
strengthened ; wherefore as many as are the truths strengthened,
by so many are they increased. (That truths are strengthened
by infestations, see just above, n. 6663.)
6665. And they were moved with loathing because of the sons
of Israel. That this signifies greater aversion, is evident from
the signification of "being moved with loathing," as being
aversion, here greater aversion, because they were still more
multiplied and increased by afflictions.
6666. And the Egyptians made the sons of Israel to serve.
That this signifies an intention to subjugate, is evident from
the signification of "making to serve," as being subjugation,
here the intention to subjugate, because they are in the contin-
ual endeavor to subjugate, but in no wise prevail against the
good; from the signification of the "Egyptians," as being sepa-
rated memory-knowledges which are opposed to the truths of
the church (see n. 6651); and from the signification of the
"sons of Israel," as being the church (n. 6637). Hence it is evi-
dent that by " the Egyptians made the sons of Israel to serve"
is signified the intention to subjugate by those who are in sepa-
rated memory-knowledges which are opposed to the truths of
the church. [2] As regards the intention to subjugate, such as
exists with the evil who are from hell, I have also been given
to know this. Such is their endeavor and intention to subju-
gate those who are in good and truth that it cannot be de-
scribed ; for they make use of all malice, all cunning and fraud,
all deceit, and all cruelty, so great and of such a nature that if
these were told in part only, hardly any one in the world could
believe it; so cunning and artful are their devices, and so execra-
ble. In a word, these infernals are of such a nature that they
cannot possibly be resisted by any man, nor even by any angel,
but by the Lord alone. The reason why they are possessed
with such an endeavor and intention is that all their delight
of life, thus their life itself, consists in doing evil; and there-
fore nothing else occupies their thoughts, consequently they
intend nothing else. They are quite unable to do what is good,
because this is repugnant to them : if they do what is good, it
is for the sake of self, thus is done to self. [3] From such
22 EXODUS [N. 6666
spirits the hells are at this day immensely increased, and won-
derful to say, especially from those who are within the church,
on account of the cunning, deceit, hatred, revenge, and adul-
tery, which flourish there more than elsewhere ; for within the
church cunning is now esteemed ingenious, and adultery hon-
orable, and they who deem otherwise are laughed at. Its
being so within the church at this day is a sign that its last
time is at hand, for "Except there be an end, no flesh would
be saved," according to the Lord's words in Matt. xxiv. 22;
because all evil is contagious, and infects, as lees do the lump,
thus at last all.
6667. With cruelty. That this signifies unmercifulness, can
be seen without explication ; for they who have just been treated
of have no mercy, because they have no love of the neighbor,
but only the love of self. The love of the neighbor which ap-
pears with them is nothing but the love of self; for in so far
as another favors them, that is, so far as he is theirs, so far he
is loved; but in so far as he does not favor them, or in so far
as he is not theirs, so far he is rejected; and if he had pre-
viously been a friend, so far he is hated. Such things lie hid-
den in the love of self, nor do they show themselves in the
world, but in the other life, where they burst forth. The rea-
son why they there burst forth is that externals are there taken
away, and then it appears what the man has been inwardly.
6668. And they rendered their life bitter with grievous ser-
vice. That this signifies until the intention to subjugate became
troublesome, is evident from the signification of "the life be-
ing rendered bitter," as being to become troublesome ; and from
the signification of "servitude," as being subjugation, here the
intention to subjugate (as above, n. 6666).
6669. In clay, and in bricks. That this signifies by reason
of the evils which they contrived, and the falsities which they
devised, is evident from the signification of "clay," as being
good, and in the opposite sense evil (of which in what follows);
and from the signification of "bricks," as being the falsities
which they devise (see n. 1296; concerning the evils and falsi-
ties which the infernals contrive and devise, see just above, n.
6666). That "clay" denotes evil from which is falsity, is plain
from the following passages in the Word : —
N. 6669] CHAPTER I. VERS. 8-14 23
The wicked are like the driven sea, when it cannot rest; its waters cast
up mire and clay (Isa. Ivii. 20);
"mire" denotes falsity from which is evil; and "clay," evil
from which is falsity. [2] In Jeremiah : —
Thy feet are sunk in the clay, they have gone backward (xxxviii. 22);
"the feet sunk in the clay" denotes the natural sunk in evil.
Draw thee waters for the siege, strengthen thy fortresses; enter into the
mire, and tread the clay, repair the brick-kiln; there shall the fire devour
thee, and the sword shall cut thee off (Nahum iii. 14, 16);
"to tread the clay" denotes to think from evil what is false.
He shall say, Woe to him that multiplieth what is not his! how long?
and to him that ladeth himself with clay! Shall they not rise up sud-
denly that bite thee? (Hob. ii. 6, 7);
" to lade himself with clay" denotes with evil. [3] In David: —
Jehovah hath made me to come out of the pit of devastation, out of
the mire of clay, and He hath set my feet upon a rock (Ps. xl. 2).
I sank in deep clay where there is no standing. I am come into depths
of waters, and the wave overwhelmed me; rescue me out of the clay, lest
I be submerged, and out of the depths of waters; and let not the deep
swallow me up (Ps. Ixix. 2, 14, 15);
" clay" denotes evil, from which is falsity. In Isaiah : —
The rulers shall come as clay, and as the potter treadeth the mire
(xli. 25).
[4] " Clay," however, denotes good in the following passages : —
Now, Jehovah, Thou art our Father; we are the clay, and Thou our
potter; and we all are the work of Thy hand (Isa. Ixiv. 8);
"clay" denotes the man of the church who is being formed,
thus the good of faith by means of which man is formed, that
is, reformed. [5] So in Jeremiah : —
Jehovah said to Jeremiah, Arise, and go down to the potter's house,
and there I will make thee to hear My words. I went down therefore
into the potters house, and behold he wrought his work upon the board;
but the vessel he was making was spoiled, as clay in the hand of the pot-
ter; and he turned back and made it another vessel, as was right in the
hand of the potter to make it. Then was the word of Jehovah effected
unto me, saying, Cannot I do with you, O house of Israel, as this potter?
saith Jehovah. Behold, as the clay in the hand of the potter, so are ye
in My hand, O house of Israel (Jer. xviii. 1-6);
24 EXODUS [N. 6669
the "house of Israel" denotes the church which was to be
formed ; and as the formation is done by means of the good of
charity and the truth of faith, and these are signified by
" clay" and the " potter's vessel," therefore the prophet was or-
dered to go into the potter's house, which would not have been
done unless these things had been signified by " clay" and the
"potter's vessel.'- [6] Jehovah, or the Lord, is called a "pot-
ter," and the man who is being reformed is called " clay," namely,
in Isa. xxix. 15, 16; xlv. 9; Job x. 9 ; xxxiii. 6. That the Lord
made clay with spittle, and anointed the eyes of the man born
blind, and commanded him to wash in the pool of Siloam,
and that thereupon he that was blind was made to see (John
ix. 6, 7, 11), was done because there was represented the refor-
mation of a man who has been born in ignorance of truth, and
that reformation is made through the good of faith, which is
the "clay."
6670. And in all service in the field. That this signifies the
intention to subjugate directed against the things of the church,
is evident from the signification of " service," as being the in-
tention to subjugate (see n. 6666); and from the signification
of " field," as being the church (n. 2971, 3766).
6671. With all their service wherein they made them to serve
with cruelty. That this signifies the intention to subjugate in
many ways by reason of unmercifulness, is evident from the
signification of "service," as being the intention to subjugate
(see n. 6666, 6668, 6670), and because it is said "all service,"
there is signified that it is done in many ways ; and from the
signification of "cruelty," as being unmercifulness (n. 6667).
6672. Verses 15-21. And the king of Egypt said to the mid-
wives of the Hebrew women, of whom the name of the one was
Shiphrah, and the name of the other Puah ; and he said, When
ye do the office of a midwife to the Hebrew women, and see them
upon the stools ; if it be a son, then ye shall kill him ; and if it
be a daughter, then she shall live. And the midwives feared
God, and did not as the king of Egypt spake to them, and they
kept the boys alive. And the king of Egypt called the midwives,
and said to them, Wherefore do ye this word, and keep the boys
alive? And the midwives said unto Pharaoh, Because the He-
brew women are not as the Egyptian women ; for they are living,
K. 6672] CHAPTER I. VERS. 15-21 25
and they have brought forth before the midwife comes unto them.
And God did well to the midwives ; and the people was multi-
plied and became very numerous. And it came to pass, because
the midwives feared God, that He made them houses. " And the
king of Egypt said to the midwives of the Hebrew women,"
signifies influx from the separated memory -knowledges into the
natural, where the true memory -knowledges of the church are;
"of whom the name of the one was Shiphrah, and the name of
the other Puah," signifies the quality and state of the natural
where memory-knowledges are ; " and he said, When ye do the
office of a midwife to the Hebrew women, and see them upon
the stools," signifies a discernment of the truth and good flow-
ing in from the internal into memory -knowledges ; " if it be a
son, then ye shall kill him," signifies if it is truth, that they
should destroy it in any way they could ; " and if it be a daugh-
ter, then she shall live," signifies that they should not do so if
it is good; "and the midwives feared God," signifies that true
memory-knowledges were guarded because by the Divine; "and
did not as the king of Egypt spake to them," signifies that it
was not done as they who were in falsities intended ; "and they
kept the boys alive," signifies that truths being of good were
preserved; "and the king of Egypt called the midwives," sig-
nifies that they who were in falsities conspired against those
who were in true memory -knowledges in the natural; "and
said unto them, Wherefore do ye this word, and keep the boys
alive?" signifies anger because truths were not destroyed ; "and
the midwives said unto Pharaoh," signifies a discernment of
these true memory -knowledges in the natural; "Because the
Hebrew women are not as the Egyptian women," signifies that
the memory-knowledges of the church are not like the mem-
ory-knowledges opposed to them; "for they are living," signi-
fies that spiritual life is in them ; "and they have brought forth
before the midwife comes unto them," signifies that the natural
has no knowledge before they have life ; " and God did well to
the midwives," signifies that the natural was blessed by the
Divine ; " and the people was multiplied and became very num-
erous," signifies that truths therein were brought forth contin-
ually, and so increased ; " and it came to pass, because the mid-
wives feared God," signifies because true memory-knowledges
26 EXODUS [N. 6672
were guarded by the Divine ; " that He made them houses," sig-
nifies that they were disposed into the heavenly form.
6673. And the king of Egypt said to the midwives of the
Hebrew women. That this signifies influx from the separated
memory-knowledges into the natural where the true memory-
knowledges of the church are, is evident from the signification
of " saying," as being influx (see n. 5743, 6291) ; from the sig-
nification of the " king of Egypt," as being separated memory-
knowledges which are opposed to the truths of the church (n.
6651); from the signification of " midwives," as being the natu-
ral (n. 4588, 4921); and from the signification of the " Hebrews,"
as being the things of the church (n. 5136, 5236); thus also
true memory-knowledges which are of the church. That "mid-
wives" denote the natural, is because the natural receives that
which flows in from the internal, and thus as it were acts as a
midwife.
6674. Of whom the name of the one was Shiphrah, and the
name of the other Puah. That this signifies the quality and
state of the natural where memory -knowledges are, is evident
from the signification of " name," as being quality (see n. 144,
145, 1896, 2009), and also state (n. 1946, 2643, 3422, 4298); for
all names in the Word signify things, and comprise in sum total
all things that belong to the subject that is being treated of,
thus its quality and state ; here therefore the names " Shiphrah
and Puah" signify the quality and state of the natural where
true memory-knowledges are, because this is the subject treated
of, as is plain from what precedes (n. 6673). [2] He who does
not know that a name denotes the quality and state of the sub-
ject being treated of, can believe that where a name is men-
tioned, the name merely is meant ; thus when the Lord speaks
of His " name," that it is merely the name, when yet it is the
quality of the worship, that is, everything of faith and charity
by which He is to be worshiped, as in these passages : —
Where two or three are gathered together in My name, there am I in
the midst of them (Matt, xviii. 20) ;
here the "name" is not meant, but worship from faith and
charity.
As many as received, to them gave He power to be the sons of God,
to them that believe in His name (John i. 12);
N. 6674] CHAPTER I. VERS. 15-21 27
here also by " name" is meant faith and charity, whereby the
Lord is worshiped.
These things have been written that ye may believe that Jesus is the
Christ, the son of God, and that believing ye may have life in His name
(John xx. 31);
where the sense is the same. [3] Again : —
If ye shall ask anything in My name, I will do it (John xiv. 13, 14);
Whatsoever ye shall ask the Father in My name, He will give it you
(John xv. 16; xvi. 23, 24).
Here it is not meant that they should ask the Father in the
Lord's name, but that they should ask the Lord Himself; for
there is no way open to the Divine Good which is the " Father"
(see n. 3704), except through the Lord's Divine Human, as is
also known in the churches; and therefore to ask the Lord
Himself is to ask according to the truths of faith, and what-
ever is asked in accordance with these truths is granted, as the
Lord Himself says in the previous passage from John : —
If ye shall ask anything in My name, I will do it (xiv. 14).
This can be seen further from the fact that the Lord is the
"name" of Jehovah, of which thus in Moses: —
I send an angel before thee, to keep thee in the way; beware of His
faces, and hear His voice, and do not provoke Him, because My name is
in the midst of Him (Exod. xxiii. 20, 21).
[4] In John : —
Father, glorify Thy name: there came forth a voice from heaven, say-
ing, I have both glorified it, and I will glorify it again (xii. 28).
I have manifested Thy name to the men whom Thou hast given Me
out of the world. I have made known unto them Thy name, and I will
make it known; that the love wherewith Thou hast loved Me may be in
them, and I in them (John xvii. 6, 26).
From these passages it is plain that the Lord as to the Divine
Human is the " name" of Jehovah, or His whole quality ; hence
all Divine worship is from the Divine Human, and it is this
which is to be worshiped; for thus is worshiped the Divine
Itself, to which no thought reaches in any other way, and if no
thought, no conjunction. [5] That the "name" of the Lord is
everything of faith and love by which the Lord is to be wor-
shiped, is still more plain from the following passages : —
28 EXODUS [N. 6674
Ye shall be hated of all for My name's sake (Matt. x. 22).
Whoso shall receive one such little child in My name receiveth Me
(Matt, xviii. 6).
Everyone that hath left houses, or brethren, or sisters, or father, or
mother, or wife, or children, or fields, for My name's sake; shall receive
a hundredfold (Matt. xix. 29).
They cried, Hosanna to the Son of David; Blessed is He that cometh
in the name of the Lord (Matt. xxi. 9).
Verily I say to you, For ye shall not see Me until the time shall come
when ye shall say, Blessed is He that cometh in the name of the Lord
(Luke xiii. 35).
Whosoever shall give you to drink a cup of water in My name, because
ye belong to Christ, verily I say unto you, he shall not lose his reward
(Mark ix. 41).
The seventy returned with joy, saying, Lord, even the demons obey
us in Thy name. Jesus said to them, In this rejoice not, that the spirits
obey you, but rather rejoice that your names have been written in
heaven (Luke's.. 17, 20);
"names written in heaven" are not names, but the quality of
their faith and charity. [6] So it is with " names written in
the book of life," in the following passages : —
Thou hast a few names even in Sardis which have not defiled their
garments. He that overcometh shall be clothed in white garments, and
I will not blot his name out of the book of life, and I will confess his
name before the Father and before His angels (Rev. in. 4, 5).
He that entereth in by the door is the Shepherd of the sheep. He
calleth His own sheep by name (John x. 2, 3).
Jehovah said unto Moses, I know thee by name (Exod. xxxiii. 12, 17).
Many believed in His name, when they saw His signs which He did
(John ii. 23).
He that believeth in Hun is not judged, but he that believeth not is
judged already, because he hath not believed in the name of the only
begotten Son of God (John iii. 18).
They shall fear the name of Jehovah from the west (Isa. lix. 19).
All people walk every one in the name of his God, and we will walk in
the name of Jehovah our God (Micah iv. 5).
[7] In Moses: —
They were to worship Jehovah God in the place which He should
choose, and should put His name (Dent. xxi. 5, 11, 14).
Also in Isa. xviii. 7; Jer. vii. 12; and in many other passages;
as Isa. xxvi. 8, 13; xli. 25; xliii. 7; xlix. 1 ; 1. 10; Iii. 5; Ixii. 2;
Jer. xxiii. 27 ; xxvi. 16 ; Ezek. xx. 14, 44 ; xxxvi. 21-23 ; Micah v.
4 ; Mai. i. 11 ; Deut. x. 8 ; Rer. ii. 17 ; iii. 12 ; xiii. 8 ; xiv. 11 ; xv.
N. 6674] CHAPTER I. VERS. 15-21 29
2; xvii. 8; xix. 12, 13, 16; xxii. 3,4. [8] That the "name of
Jehovah" denotes everything by which He is worshiped, thus
in the supreme sense everything that proceeds from the Lord,
is evident from the benediction: —
Jehovah bless thee and keep thee, Jehovah make His faces to shine
upon thee, and have mercy on thee; Jehovah lift up His faces upon thee,
and give thee peace. So shall they put My name upon the sons of Israel
(Num. vi. 23-27).
From all this it is now clear what is meant by this command-
ment of the Decalogue : —
Thou shalt not take the name of thy God in vain; for Jehovah will not
hold him innocent that taketh His name in vain (Exod. xx. 7) ; also by
Hallowed be Thy name, in the Lord's prayer (Matt. vi. 9).
6675. And he said, When ye do the office of a midwife to the
Hebrew women, and see them upon the stools. That this signi-
fies a discernment of the truth and good flowing in from the
internal into the memory -knowledges of the church, is evident
from the signification of " doing the office of a midwife," as be-
ing reception of the good and truth flowing in from the inter-
nal into the natural, for the natural is a "midwife" in so far
as it receives the influx (see n. 4588, 6673) ; from the significa-
tion of "the Hebrew women," as being things of the church
(n. 5136, 5236); from the signification of "seeing," as being to
discern (n. 2150, 3764, 4567, 4723, 5400) ; and from the signifi-
cation of "stools," as being those things in the natural which
receive the goods and truths flowing in from the internal, thus
true memory-knowledges, for these receive. Hence it is evident
that by "When ye do the office of a midwife to the Hebrew
women and see them upon the stools," is signified a discern-
ment of the truth and good flowing in from the internal into
the memory-knowledges of the church which are in the natural.
6676. If it be a son, then ye shall kill him. That this sig-
nifies, if it is truth, that they should destroy it in any way
they could, is evident from the signification of "son," as being
truth (see n. 489, 491, 533, 1147, 2623, 3373) ; and from the
signification of "killing," as being to destroy, for it is said of
truth. But they were to destroy "in any way they could,"
for the evil are not able to destroy truths with the good.
30 EXODUS [N. 6677
6677. And if it be a daughter, then she shall live. That this
signifies that they should not do so if it is good, is evident
from the signification of " daughter," as being good (see n. 489-
491, 2362) ; and from the signification of "living," as being not
to be destroyed. The reason why the king of Egypt said that
a son should be slain, but not a daughter, is plain from the
internal sense, which is that they would attempt to destroy
truth, but not good; for when the internals infest, they are
allowed to attack truths, but not goods. The reason is that
truths are what can be assaulted, but not goods, these being
protected by the Lord ; and when the internals attempt to at-
tack goods, they are cast down deep into hell, for they cannot
withstand the presence of good, because in all good the Lord
is present. Hence it is that the angels, being in good, have
such power over infernal spirits that one angel can master thou-
sands of them. Be it known that there is life in good, for good
is of love, and love is the life of man. If evil, which is of the
love of self and of the world, and which appears good to those
who are in these loves, assaults the good which is of heavenly
love, the life of the one fights against the life of the other ; and
as the life from the good of heavenly love is from the Divine,
therefore if the life from the love of self and of the world
conies into collision with the former life, it begins to be extin-
guished, for it is suffocated. Thus they are tortured like those
who are in the death agony, and therefore they cast themselves
headlong into hell, where they again recover their life (n. 3938,
4225, 4226, 5057, 5058). This also is the reason why good can-
not be assaulted by evil genii and spirits ; and thus that they
dare not destroy good. It is otherwise with truth, which has not
life in itself ; but from good, that is, through good from the Lord.
6678. And the midwives feared God. That this signifies
that true memory-knowledges were guarded because by the
Divine, is evident from the signification of "fearing God," as
being to guard what the Divine has commanded (for they who
fear God guard or keep the commandments, but as all holy
fear, and hence obedience and the guarding of the command-
ments, are from the Divine, and not at all from man, therefore
by "they feared God" is signified that they were guarded by
the Divine) ; and from the signification of midwives," as being
N. 6678] CHAPTER I. VERS. 15-21 31
the natural where true memory -knowledges are (n. 4588, 6673,
6675).
6679. And did not as the king of Egypt spake to them.
That this signifies that it was not done as those who were in
falsities intended, is evident from the signification of "they
did not do as he spake," as being that it was not done as they
intended, namely, that those who were in falsities were not
able to destroy the truths which are signified by "sons," but
that they intended to destroy them in every way they could
(see n. 6676); and from the signification of "the king of
Egypt," as being separated memory-knowledge which is op-
posed to the truth of the church (see n. 6651), thus falsity, for
this memory-knowledge is falsity.
6680. And they kept the boys alive. That this signifies that
truths, being of good, were preserved, is evident from the sig-
nification of "keeping alive," as being to preserve; and from
the signification of " sons," here called " boys," as being truths
(see n. 6676). Sons are here called "boys" because by "boys"
is signified the good of innocence (430, 2782, 5236) ; and there-
fore " boys" here denote truths which are of good.
6681. And the king of Egypt called the midwives. That
this signifies that they who were in falsities conspired against
those who were in true memory-knowledges in the natural, is
evident from the signification of "calling," as here being to
conspire, for the reason of the call was to destroy truths, but
the plot was made futile because the truths were guarded by
the Divine, which is signified by the " midwives fearing God"
(n. 6678), (moreover the evil in the other life, who infest the
good, really conspire together, as I have been given to know
from experience) ; from the signification of "the king of Egypt,"
as being those who are in falsities (of which just above, n.
6679) ; and from the signification of " midwives," as being the
natural wherein are true memory-knowledges (n. 4588, 6673,
6675, 6678). Hence it is evident that by "the king of Egypt
called the midwives" is signified that they who were in falsi-
ties conspired against those who were in true memory-knowl-
edges in the natural.
6682. And said unto them, Wherefore do ye this word, and
keep the boys alive? That this signifies anger because truths
32 EXODUS [N. 6682
were not destroyed, is evident from the signification of " Where-
fore do ye this word ?" as being words of chiding, thus of anger ;
from the signification of "keeping alive," as being not to de-
stroy (see n. 6677, 6680); and from the signification of "boys,"
as being truths which are of good (n. 6680).
6683. And the midwives said unto Pharaoh. That this sig-
nifies a discernment of these true memory-knowledges in the
natural, is evident from the signification of " saying," in the
historic parts of the Word, as being a noticing or perception,
of which often above; from the signification of "midwives,"
as being true memory-knowledges in the natural (n. 6681) ; and
from the representation of Pharaoh, as being false memory-
knowledges in general (see n. 6679, 6681).
6684. Because the Hebrew women are not as the Egyptian
women. That this signifies that the memory-knowledges of the
church are not like the memory-knowledges opposed to them,
is evident from the signification of "the Hebrew women," as
being things of the church (see n. 5136, 5236, 6673, 6675) ; and
from the signification of " the Egyptian women," as being such
things as are opposed to the things of the church, which are
memory -knowledges, as is plain from what goes before; also
from the signification of " Egypt," as being memory -knowledges
(n. 6638), here memory-knowledges opposed to the true mem-
ory-knowledges of the church. (That "women" denote things
of the church, see n. 252, 253.)
6685. For they are living. That this signifies that spiritual
life is in them, is evident from the signification of "living," as
being spiritual life (see n. 5890), here spiritual life in the
things of the church, which are signified by " Hebrew women."
What spiritual life is, has been repeatedly told above, but be-
cause few at this day know what the spiritual is, it may here
be briefly explained further. The spiritual in its first origin
is the Divine truth proceeding from the Lord's Divine Human;
which truth has in it Divine good, because the Divine truth
comes forth from the Lord's Divine Human, which is Divine
good. The Divine truth, in which is Divine good, is the spirit-
ual itself in its orign, and is the life itself which fills heaven,
nay, which fills the universe ; and where there is a subject, there
it flows in. But in its subjects it is varied according to their
N. 6685] CHAPTER I. VERS. 15-21 33
form. In the subjects which agree with good, it presents spir-
itual life ; but in the subjects which disagree with good, it pre-
sents life opposed to spiritual life, which in the Word is called
"death." From this it is now plain what spiritual life is,
namely, that it is to be in truths from good, which proceed
from the Lord.
6686. And they have brought forth before the midivife comes
unto them. That this signifies that the natural has no knowl-
edge before they have life, that is, the true memory -knowledges
which are of the church, is evident from the signification of
" midwife," as being the natural in which are the true memory-
knowledges of the church (see n. 6681) ; and from the signifi-
cation of " bringing forth," as being what is of faith and char-
ity (n. 3860, 3868, 3905, 3915) ; thus what is of spiritual life.
That the natural has no knowledge, is signified by " before the
midwife comes unto them." In regard to the natural having
no knoAvledge before the true memory -knowledges have life, the
case is this. The true memory-knowledges in the natural have
all their life from the good which flows in through the internal;
when good flows in, the natural knows nothing of it, because
the natural is relatively in obscurity. That it is in obscurity is
because it is in the light of the world, and hence at the same
time in worldly things, into which there comes obscure percep-
tion when the light of heaven flows in ; and also because in the
natural there are general things which are not capable of per-
ceiving singulars, for the more general anything is, the less it
perceives singulars, and hence the less it perceives the happen-
ings that come forth in itself; and moreover in the natural
there are not goods and truths themselves, but their represen-
tatives. Hence then it is that the natural does not know when
true memory-knowledges have life, consequently when or how
regeneration goes on, according to the Lord's words in John : —
The wind bloweth where it willeth, and thou hearest the voice thereof,
but knowest not whence it cometh, and whither it goeth; so it is with
every one that is born again of the spirit (iii. 8).
By "the natural" is meant the external man, which is also
called "the natural man."
6687. And God did well to the midwives. That this signi-
fies that the natural was blessed by the Divine, is evident from
VOL. IX.— 3
34 EXODUS [N. 6687
the signification of "doing well," when said of God, as being to
bless; and from the signification of "inidwives," as being the
natural where true memory-knowledges are (see n. 4588, 6673,
6675, 6678).
6688. And the people was multiplied, and became very nu-
merous. That this signifies that truths were brought forth
therein continually, and thus increased, is evident from what
was said above (see n. 6648), where are like words. (That
"people" is predicated of truths, see n. 1259, 1260, 3295, 3581.)
6689. And it came to pass, because the midwives feared
God. That this signifies because true memory -knowledges were
guarded by the Divine, is evident from what was said above
(n. 6678), where like words occur.
6690. That He made them houses. That this signifies that
they, namely, the true memory-knowledges in the natural, were
disposed into the heavenly form, is evident from the signifi-
cation of " house," as being the natural mind (n. 4973, 5023),
thus the things of this mind, which here, because midwives are
spoken of, are true memory-knowledges in the natural (n.
6687) ; therefore " to make houses for them" denotes to dispose
them into order, and they are disposed into order when they
are disposed into the heavenly form. That such is the signi-
fication of "making them houses" cannot easily be known, un-
less it is known how the case is with the true memory-knowl-
edges of the natural mind ; wherefore this shall be briefly told.
The memory-knowledges in the natural have been disposed into
continuous series; one series coheres with another, and in this
way they all cohere together according to various affinities and
propinquities; and are circumstanced not unlike families and
their generations, for one is born from another, and so they
become productive. Hence the things of the mind, which are
goods and truths, were by the ancients called "houses," the
good reigning therein being named "father," and the truth
joined to this good, "mother," and the derivations "sons,"
"daughters," "sons-in-law," "daughters-in-law," and so forth.
But the disposition of true memory-knowledges in the natural
varies with every man ; for the ruling love induces a form on
them, this love being in the midst, and setting in order every-
thing around it. Those things which most agree with it, it sets
N. 6690] CHAPTER I. VERS. 15-21 35
next to itself, and everything else in order in accordance with
their agreement. From this the memory-knowledges have their
form. If heavenly love rules, then all things are disposed
there by the Lord into the heavenly form, which form is like
that of heaven, thus is the form of the good of love itself. Into
this form truths are disposed, which, when so disposed, make
one with good; and then when the one is called forth by the
Lord, the other is called forth ; that is to say, when the things
of faith are called forth, so are those of charity, and the con-
verse. Such is the disposition that is signified by " God made
houses for the midwives."
6691. Verse 22. And Pharaoh commanded all his people,
saying, Every son that is born, ye shall cast him forth into the
river, and every daughter ye shall keep alive. "And Pharaoh
commanded all his people," signifies general influx into the
memory -knowledges opposed to the truths of the church ; " say-
ing, Every son that is born, ye shall cast him forth into the
river," signifies that they should immerse in falsities all truths
which appear; "and every daughter ye shall keep alive," sig-
nifies that they should not assault good.
6692. And Pharaoh commanded all his people. That this
signifies general influx into the memory-knowledges opposed to
the truths of the church, is evident from the signification of
" commanding," as being influx (see n. 5486, 5732) ; here general
influx, because done by Pharaoh, by whom is represented mem-
ory-knowledge in general (see n. 6015) ; and from the signifi-
cation of" his people," as being memory-knowledges opposed to
the truths of the church. (That the Egyptians, who here are
the "people," denote memory -knowledges, has been often shown
above, see n. 6838.) That by the "Egyptians" are signified
memory-knowledges opposed to the truths of the church, is
because the representatives and significatives of the Ancient
Church, which church had also been with them, were there
turned into things magical; for by the representatives and sig-
nificatives of the church of that time there was communication
with heaven. This communication was with those who lived
in the good of charity, and was open with many; whereas with
those who did not live in the good of charity, but in its oppo-
sites, open communication was sometimes granted with
36 EXODUS [N. 6692
spirits, who had perverted all the truths of the church, and to-
gether with these had destroyed its goods, whence came things
magical. This can also be seen from the hieroglyphics of the
Egyptians, which also were made use of in sacred things, for
by them they signified spiritual things, and perverted Divine
order. [2] Magic is nothing but the perversion of order, and
is especially the abuse of correspondences. It is order that
the goods and truths which proceed from the Lord should be
received by man. When this is done, there is order in every-
thing the man intends and thinks. But when a man does not
receive goods and truths according to the order which is from
the Lord, but believes that all things are blind Sowings, and
that if there comes forth anything that has been determined,
it is of his own prudence, he perverts order; for he applies to
himself the things of order with a view to taking care only of
himself, and not of his neighbor, except in so far as his neigh-
bor favors him. Hence, wonderful to say, all who have firmly
impressed on themselves that all things are of their own pru-
dence, and nothing of the Divine providence, are in the other
life very prone to magic, and in so far as they can, they imbue
it, especially those who in consequence of trusting to them-
selves, and ascribing everything to their own prudence, have
contrived various arts and craftinesses to raise themselves
above others. When such men are judged in the other life,
they are cast down toward the hells of the magicians, which
are in the plane beneath the soles of the feet to the right, a
little toward the front, extending to a great distance; in the
lowest depths of which are the Egyptians. Hence then it is
that by " Pharaoh," the " Egyptians," and " Egypt," are signi-
fied memory -know ledges opposed to the truths of the church.
[3] Lest therefore the representatives and significatives of the
church should be further turned into magic, the Israelitish peo-
ple was taken, with whom the representatives and significatives
of the church might be restored; which people was of such a
nature that it could not make anything magical therefrom, be-
cause it was altogether in externals, and had no belief in any-
thing internal, still less in anything spiritual. With people of
such a character, such magic as existed with the Egyptians
cannot arise.
N. 6693] CHAPTER I. VER. 22 37
6693. Saying, Every son that is born, ye shall cast him forth
into the river. That this signifies that they should immerse
in falsities all truths which appear, is evident from the signifi-
cation of "son," as being truth (seen. 489, 491, 533, 1147, 2623,
3373); and from the signification of "river," as being things
that belong to intelligence (n. 108, 109, 2702, 3051), here in the
opposite sense, things contrary, thus falsities. That "to cast
forth" denotes to immerse is manifest. [2] That the " river of
Egypt" denotes what is contrary to intelligence, thus falsity,
is evident also in Isaiah: —
The rivers shall recede; the rivers of Egypt shall diminish and be dried
up; the papyri beside the river, beside the mouth of the river, and all
the seed of the river, shall become dry, shall be driven forward; and there-
fore the fishers shall mourn, and all they that cast a hook into the river
shall be sad, and they that spread a net upon the faces of the waters
shall languish (xix. 6-8);
that here by the "river of Egypt" no river is meant, nor by
" fishers" fishers, but that other things are meant, which do not
appear unless it is known what is meant by "Egypt," by the
" river" there, and by " fishers," is also evident : if these things
are known, the sense is manifest. That by the " river of Egypt"
is signified falsity, is plain from the particulars here. [3] In
Jeremiah : —
Who is this that riseth up like the river, whose waters are tossed like
the rivers? Egypt riseth up like the river, and his waters are tossed as the
rivers; for he hath said, I will go up, I will cover the earth, I will destroy
the city, and them that dwell therein (xlvi. 7, 8);
here also the " river of Egypt" denotes falsities ; to " go up and
cover the earth" denotes to do so to the church; to "destroy
the city," denotes to destroy the doctrine of the church ; " and
them that dwell therein," denotes the goods thence derived.
(That the "earth" is the church may be seen above, n. 6649;
and the " city," the doctrine of the church, n. 402, 2449, 3216,
4492, 4493; and "inhabitants," the goods therein, n. 2268, 2451,
2712.) [4] InEzekiel:—
Behold I am against thee, Pharaoh king of Egypt, the great whale
that liest in the midst of his rivers; who hath said, The river is mine, and
I have made myself. Therefore I will put hooks in thy jaws, and I will
make the fish of thy rivers to stick unto thy scales, and I will make thee
38 EXODUS [N. 6693
go up out of the midst of thy rivers, and every fish of thy rivers shall
stick in thy scales. I will leave thee in the wilderness, and every fish of
thy rivers (xxix. 3-6, 9, 10);
what these things signify no one can know without the inter-
nal sense (that Egypt is not meant, is evident), thus unless it is
known what is meant by "Pharaoh," and what by a "river," a
« whale," a « fish," and " scales." (That " Pharaoh" is the natu-
ral where memory-knowledge is, may be seen above, n. 5160,
5799, 6015; and that "whales" are the generals of memory-
knowledges in the natural, n. 42 ; and " fishes" memory-knowl-
edges under the general, n. 40, 991.) " Scales" denote those
things which are manifestly external, thus sensuous, to which
memory-knowledges which are falsities adhere. When these
things are known, it is evident what is meant in the above
passage by the " river of Egypt," namely, falsity. [5] Again : —
In that day when Pharaoh shall go down into hell I will make a mourn-
ing; I will cover the abyss over him, and I will curb his rivers, and the
great waters shall be dammed up (Ezek. xxxi. 15).
Shall not the earth be shaken for this, and every one mourn that
dwelleth therein, so that it shall go up all of it like a brook, and be driven
out, and overwhelmed as by the river of Egypt? In that day I will make
the sun to set at noon, and I will darken the earth in the day of light
(Amos viii. 8, 9; ix. 6);
the "earth" which shall be "shaken" denotes the church (n.
6649) ; " to be overwhelmed as by the river of Egypt" denotes
to perish by falsities ; and because falsities are signified, it is
said that " the sun shall set at noon," and that " the earth shall
be darkened in the day of light." By " the sun setting at noon"
is signified that the good of celestial love would recede, and
by " the earth being darkened in the day of light," that falsities
would take possession of the church. (That the "sun" is the
good of celestial love, may be seen above, n. 1529, 1530, 2441,
2495, 3636, 3643, 4060, 4696; also that "darkness" is falsity,
n. 1839, 1860, 4418, 4531; and that the "earth" is the church,
n. 82, 662, 1066, 1067, 1262, 1411, 1413, 1607, 1733, 1850, 2117,
2118, 2928, 2355, 4447, 4535, 5577.) Every one can see that
other things are signified here than what appear in the letter,
as that " the earth shall be shaken," and that " every one that
dwelleth therein shall mourn," that " the sun shall set at noon,"
and "the earth be darkened in the day of light " Unless the
N. 6693] CHAPTER I. VER. 22 39
church is understood by the "earth," falsity by the "river,"
and celestial love by the " sun," no sense which can be unfolded
is found there. [6] As the " river of Egypt" signifies falsity,
therefore Moses was commanded to smite with his staff upon
the waters of that river, and they were consequently turned
into blood, and every fish died in the river, and the river stank
(Exod. vii. 17-21) ; and Aaron also was commanded to stretch
out his hand with the rod over the rivers, over the streams, and
over the pools, whereupon frogs came up over the land of Egypt
{Exod. viii. 1, 2). That " waters" in the opposite sense sig-
nify falsities (see n. 790) ; and as the waters are those of the
river, the " river" relatively denotes falsity in general.
6694. And every daughter ye shall keep alive. That this
signifies that they should not assault good, is evident from
what was said above (n. 6677), where like words occur.
ON THE INHABITANTS OF OTHER EARTHS.
6695. As of the Lord's Divine mercy the interiors of my
spirit have been opened, and it has thus been granted me to
speak with those who are in the other life, not only with those
from this earth, but also with those from other earths, there-
fore, as it was my desire to know about these latter, and as the
things that have been given me to know are worthy of men-
tion, I may relate them at the end of the following chapters.
I have not spoken with the inhabitants themselves of these
earths, but with the spirits and angels who had been inhabi-
tants of them ; and this not merely for a day or a week, but for
some months, with open instruction from heaven as to whence
they were. That there are many earths, and men upon them,
and spirits and angels from them, is very well known in the
other life, for every one who so desires is allowed to speak with
them.
6696. There are spirits who in the Grand Man bear relation
to the memory, and they are from the planet Mercury. They
are allowed to wander about, and to acquire knowledges of
things that are in the universe; and they are also allowed to
40 EXODUS [N. 6696
pass out of this solar system into others. They have said that
there are earths, with men upon them, not only in this system,
but also in the universe, in immense numbers.
6697. I have sometimes spoken about this with spirits, and
it was said that a man of good understanding can know from
many things that there are many earths with inhabitants upon
them ; for he can conclude from reason that masses of such size
as the planets, some of which surpass this earth in magnitude,
are not empty masses, created only to course about the sun, and
give light to one earth; but that their use must be of greater
eminence than this. He who believes, as every one ought to
believe, that the Divine created the universe for no other end
than that the human race may arise, and a heaven therefrom
(for the human race is the nursery of heaven), cannot but be-
lieve that there are men wherever there is any earth. That the
planets which are visible to our eyes, being within the boun-
daries of this solar system, are earths, may be clearly known
from the fact that they are bodies of earthy material, because
they reflect the sun's light; also that they, like our earth, re-
volve around the sun, and thereby make years and seasons of
the year — spring, summer, autumn, and winter, — with variation
according to climate ; and likewise that they revolve upon their
own axes like our earth, and thereby make days and times of
the day — morning, noon, evening, and night; and moreover
that some of them have moons, which are called satellites and
revolve about their respective earths in stated times, as the
moon does about our earth ; and that the planet Saturn, because
very far from the sun, has also a great lunar belt, which gives
much light to that earth, though reflected. How can any one
who knows these facts and thinks from reason, say that these
are empty bodies !
6698. Moreover I have said with spirits that men can be-
lieve that there are more earths in the universe than one, from
the fact that the visible universe, resplendent with countless
stars, is so immense, and yet is only a means to the ultimate
end of creation, which is a heavenly kingdom, in which the
Divine can dwell. For the visible universe is a means for the
existence of earths, and of men upon them, from whom is the
heavenly kingdom. Who can ever think that so vast a means
N. 6698] INHABITANTS OF OTHER EARTHS 41
exists for so small and limited an end as there would be if only
one earth were inhabited, and from it alone existed heaven!
What would this be for the Divine, which is infinite, and to
which a thousand, nay, myriads of earths, and all of them full
of inhabitants, would be little, and scarcely anything! More-
over the angelic heaven is so immense that it corresponds to
every single thing in man, and tens of thousands of its inhabi-
tants to each member, organ, and viscus; and it has been
granted to know that heaven, in respect to all its correspond-
ences, can in no wise exist except from the inhabitants of a host
of earths.
6699. I have sometimes seen as it were a great continuous
stream, at a considerable distance to the right, in the plane of
the sole of the foot ; and it was said by angels that they who
come from the worlds come that way, and that they appear as
a stream by reason of their multitude. From the size and
rapidity of the stream I could judge that some myriads of men
flow to it daily. From this also it has been given me to know
that the earths are very numerous.
6700. As regards the Divine worship of the inhabitants of
other earths, all who are not idolaters acknowledge the Lord as
the only God. They do not indeed know, except a very few,
that the Lord assumed the Human in this earth and made it
Divine; but they adore the Divine not as a Divine altogether
incomprehensible, but as comprehensible through the human
form; for when the Divine appears to them it appears in this
form, as it also formerly appeared to Abraham and others on
this earth ; and because they adore the Divine under a human
form, they adore the Lord. They also know that no one can
be conjoined with the Divine in faith and love unless the Di-
vine is in a form which they comprehend with some idea; if
not in a form the idea would be dissipated, like sight in the
universe. When told by the spirits of our earth that the Lord
took upon Himself the Human in this earth, they mused a
while, and presently said that this was done for the sake of
the salvation of the human race ; and that they adore with most
holy worship the Divine which shines as the sun in heaven,
and when it appears, presents itself to view in the human form.
That the Lord appears as a sun in the other life, and that
42 EXODUS [N. 6700
thence comes all the light of heaven, see n. 1053, 1521, 1529,
1530, 1531, 3636, 3643, 4060, 4321, 5097; but on this subject
more will be specifically related hereafter.
6701. The spirits and angels who are from other earths, are
all separate from one • another, in accordance with the earths,
and do not appear together in one place. The reason is that
the inhabitants of one earth are of a totally different genius
from those of another; nor are they associated together in the
heavens, except in the inmost or third heaven. Those who
come thither are together from every earth, and constitute that
heaven in closest conjunction.
6702. At the end of the following chapter I shall tell about
the spirits of the planet Mercury.
CHAPTER THE SECOND.
THE DOCTRINE OF CHARITY.
6703. As prefatory to the chapters of the Book of Exodus
I have undertaken to deliver the doctrine of charity, it must
first be told what the neighbor is, because it is he toward whom
charity is to be exercised. For unless it is known who the
neighbor is, charity may be exercised in the same manner and
without distinction equally toward the evil as toward the good,
whereby charity becomes no charity; for by virtue of its bene-
factions the evil do ill to the neighbor; but the good do well.
6704. The general opinion at the present day is that every
man is equally the neighbor, and that every one who is in need
of help must be benefited. But it is the part of Christian pru-
dence to search well the quality of a man's life, and to exercise
charity in accordance therewith. The man of the internal
church does this with discrimination, thus with intelligence;
but as the man of the external church cannot thus discrimi-
nate, he does it indiscriminately.
6705. The ancients reduced the neighbor into classes, and
named each class according to the names of those who in the
N. 6705] THE DOCTRINE OF CHARITY 43
world appear to be especially in need; and they taught how
charity was to be exercised toward those who were in one class,
and how toward those in another ; and in this way they reduced
the doctrine, and the life according to it, into order. Hence the
doctrine of their church contained the laws of life, and hence
they saw of what quality was this or that man of the church
whom they called "brother," but with a distinction in the in-
ternal sense in accordance with his exercise of charity from
the genuine doctrine of the church, or from the doctrine as
changed by himself; for as every one desires to appear blame-
less, he defends his own life, and therefore either explains or
changes the laws of doctrine in his own favor.
6706. The distinguishing differences of the neighbor, which
the man of the church ought to wholly know, in order that he
may know the quality of charity, vary in accordance with the
good which is with every one ; and as all good proceeds from
the Lord, the Lord is the neighbor in the highest sense, and in
a surpassing degree ; and from Him the neighbor originates.
From this it follows that in proportion as any one has of the
Lord in him, in the same proportion he is the neighbor ; and as
no two persons receive the Lord (that is, receive the good which
proceeds from Him) in the same way, therefore no two persons
are the neighbor in the same way; for without exception all
persons in the heavens and on earth differ in good. Precisely
one and the same good never exists in two persons ; it must
vary in order for each person to subsist by himself. But all
these varieties, thus all the distinguishing differences of the
neighbor, which are according to the reception of the Lord,
that is, of the good proceeding from Him, can never be known
to any man, nor even to any angel, except in general, thus as
to their genera and some species of these. Nor does the Lord
require more of the man of the church than to live according
to what he knows.
6707. From all this it is now clear that the quality of Chris-
tian good determines in what degree each one is the neighbor ;
for the Lord is present in good, because it is His, and He is
present according to the quality of it. And as the origin of
the neighbor must be drawn from the Lord, therefore the dis-
tinguishing differences of the neighbor are according to the
44 EXODUS [N. 6707
Lord's presence in good, thus according to the quality of the
good.
6708. That the neighbor is according to the quality of the
good, is plain from the Lord's parable of the man who fell
among thieves, whom, while half dead, the priest passed by,
and also the Levite ; but the Samaritan, when he had bound up
his wounds and poured in oil and wine, set him on his own
beast and brought him to an inn and took care of him ; and he,
because he exercised the good of charity, is called the "neigh-
bor" (Luke x. 29-37). Hence it may be known that they are
the neighbor who are in good; whereas they who are in evil
are indeed the neighbor, but in quite a different respect; and
for this reason they are to be benefited in a different way. But
on this subject, of the Lord's Divine mercy more will be said
hereafter.
6709. As it is the quality of the good which determines how
every one is the neighbor, it is the love which does this; for
there is not any good which is not of love; from this comes
forth all good, and from this also comes forth the quality of
the good.
6710. That it is the love which makes a man to be the
neighbor, and that each person is the neighbor according to the
quality of his love, is very manifest from those who are in the
love of self. These acknowledge as the neighbor those who
love them the most ; that is, in so far as they are theirs ; thus
are in themselves. These they embrace, these they kiss, these
they benefit, and these they call brethren ; nay, because they
are evil, they say that these are the neighbor more than others.
All the rest they hold to be the neighbor according as these
love them, thus according to the quality and the amount of the
love. Such derive the origin of the neighbor from themselves,
for it is the love that is the determinant.
6711. But they who do not love themselves more than
others, as is the case with all who are of the Lord's kingdom,
will derive the origin of the neighbor from Him whom they
ought to love above all things, that is, from the Lord; and
will regard every one as the neighbor according to the quality
of his love to Him. They therefore who love others as them-
selves, and especially those who — like the angels — love others
N. 6711] THE DOCTRINE OF CHARITY 45
more than themselves, all derive the origin of the neighbor from
the Lord ; for the Lord Himself is in good, because it proceeds
from Him. Hence also it can be seen that the quality of the
love determines who is the neighbor. That the Lord is in good,
He Himself teaches in Matthew ; for He says to those who had
been in good, that they " had given Him to eat," that they " had
given Him to drink, had gathered Him, clothed Him, visited
Him, and had come to Him in prison;" and afterward, that
"in so far as they had done it to one of the least of His breth-
ren, they had done it to Him" (xxv. 34-40).
6712. From all this it is now evident whence the origin of
neighbor is to be drawn by the man of the church ; and that
every one is the neighbor in the degree in which he is near the
Lord ; and because the Lord is in the good of charity, that the
neighbor is according to the quality of the good, thus accord-
ing to the quality of the charity.
CHAPTER II.
1. And there went a man from the house of Levi, and took
a daughter of Levi.
2. And the woman conceived, and bare a son ; and she saw
him, that he was good, and she hid him three months.
3. And she could no longer hide him ; and she took for him
an ark of rush, and daubed it with bitumen and with pitch ; and
she put the child therein, and laid him in the sedge at the bank
of the river.
4. And his sister stood afar off, to know what would be done
to him.
5. And Pharaoh's daughter came down to wash at the river ;
and her girls were going at the side of the river ; and she saw
the ark in the midst of the sedge, and sent her handmaid, and
took it.
6. And she opened it, and saw him, the child ; and behold
the boy wept. And she had compassion on him, and said, This
is one of the Hebrews' children.
46 EXODUS [N. 6712
7. And his sister said to Pharaoh's daughter, Shall 1 go and
call thee a woman a nurse from the Hebrew women, that she
may suckle the child for thee?
8. And Pharaoh's daughter said to her, Go. And the girl
went, and called the mother of the child.
9. And Pharaoh's daughter said to her, Take this child to
thee, and suckle him for me, and I will give thee thy wages.
And the woman took the child and suckled him.
10. And the child grew, and she brought him to Pharaoh's
daughter, and he was to her as a son. And she called his name
Moses, and said, Because I drew him out of the waters.
11. And it came to pass in those days, and Moses grew, and
he went out unto his brethren, and saw their burdens; and
he saw an Egyptian man smiting a Hebrew man, one of his
brethren.
12. And he looked forth hither and thither, and saw that
there was no man, and he smote the Egyptian, and hid him in
the sand.
13. And he went out the second day, and beheld two He-
brew men quarreling; and he said to the wicked one, Where-
fore smitest thou thy companion ?
14. And he said, Who set thee for a man a prince and a
judge over us? sayest thou to kill me, as thou killedst the
Egyptian? And Moses feared, and said, Surely the word is
known.
15. And Pharaoh heard this word, and he sought to kill
Moses. And Moses fled from before Pharaoh, and dwelt in
the land of Midian, and he dwelt by a well.
16. And the priest of Midian had seven daughters, and they
came, and drew, and filled the troughs, to give drink to their
father's flock.
17. And the shepherds came, and drove them away ; and
Moses arose, and helped them; and he gave drink to their
flock.
18. And they came unto Reuel their father, and he said,
Wherefore hasted ye to come to-day ?
19. And they said, An Egyptian man delivered us out of
the hand of the shepherds; and also drawing he drew for us,
and gave drink to the flock.
N. 6712] CHAPTER II. 47
20. And he said unto his daughters, And where is he?
why is this that ye have left the man ? call him, that he may
eat bread.
21. And Moses was willing to dwell with the man ; and he
gave Moses Zipporah his daughter.
22. And she bare a son, and he called his name Gershom ;
for he said, I have been a sojourner in a strange land.
23. And it came to pass in these many days that the king
of Egypt died ; and the sons of Israel sighed by reason of the
bondage, and they cried, and their cry came up unto God by
reason of the bondage.
24. And God heard their groaning, and God remembered
His covenant with Abraham, with Isaac, and with Jacob.
25. And God saw the sons of Israel, and God took knowledge.
THE CONTENTS.
6713. In this chapter in the internal sense the subject
treated of is truth Divine, its beginnings and successive states
with the man of the church.
6714. In the supreme sense the subject treated of is the
Lord, how He as to the Human became the law Divine. Moses
represents the Lord as to the law Divine, which is the Word;
and in the relative sense he represents truth Divine with the
man of the church.
THE INTERNAL SENSE.
6715. Verses 1-4. And there went a man from the house
of Levi, and took a daughter of Levi. And the woman con-
ceived, and bare a son ; and she saw him, that he was good,
and she hid him three months. And she could no longer hide
him ; and she took for him an ark of rush, and daubed it with
bitumen and with pitch ; and she put the child therein, and she
laid him in the sedge at the bank of the river. And his sister
48 EXODUS [N. 6716
stood afar off, to know what would be done to him. " And there
went a man from the house of Levi," signifies the origin of
truth from good ; " and took a daughter of Levi," signifies con-
junction with good ; " and the woman conceived," signifies the
first of the rising ; " and bare a son," signifies the law Divine
in its origin ; " and she saw him, that he was good," signifies a
noticing that it was through heaven ; " and she hid him three
months," signifies the fulness of time in which it did not ap-
pear; "and she could no longer hide him," signifies the time
when it ought to appear; "and she took for him an ark of
rush," signifies what is of low value round about, but never-
theless derived from truth; "and daubed it with bitumen and
with pitch," signifies good mixed with evils and falsities ; " and
she put the child therein," signifies that inmostly therein was
the law Divine in its origin; "and she laid him in the sedge
at the bank of the river," signifies that at first it was among
false memory -knowledges ; "and his sister stood afar off, to
know what would be done to him," signifies the truth of the
church far away from it, and advertence.
6716. And there went a man from the house of Levi. That
this signifies the origin of truth from good, is evident from the
signification of " a man," as being truth (see n. 3134) ; and from
the signification of "from the house," as being the origin ; and
from the representation of Levi, as being good ; for Levi in the
supreme sense represents the Divine love (n. 3875)^ and in the
internal sense spiritual love (n. 3875, 4497, 4502, 4503) ; and
because he represents love, he represents good, for all good is
of love. As regards the origin of truth from good, which is
here signified by " a man from the house of Levi," be it known
that in what follows, in the supreme sense, the subject treated
of is the Lord, how as to His Human He became the law Di-
vine, that is, truth itself. It is known that the Lord was born
as are other men, and that when a child He learned to speak
like other children, and that He then grew in knowledge, and
also in intelligence, and in wisdom. [2] From this it is evident
that His Human was not Divine from birth, but that He made
it Divine by His own power. That He did this by His own
power was because He was conceived of Jehovah, and hence the
inmost of His life was Jehovah Himself; for the inmost of the
N. 6716] CHAPTER II. VERS. 1-4 49
life of every man, which is called the " soul," is from the father ;
but what this inmost puts on, which is called the "body," is
from the mother. That the inmost of life, which is from the
father, is continually flowing and working into the external,
which is from the mother, and is in the effort to make this like
itself, even in the womb, can be seen from sons, in that they are
born into the disposition of the father, and sometimes grand-
sons and great-grandsons into that of the grandfather and great-
grandfather. The reason of this is that the soul, which is from
the father, continually wills to make the external, which is from
the mother, a likeness and image of itself. [3] This being the
case with man, it can be seen that it was especially so with the
Lord. His inmost was the Divine Itself, because it was Jehovah
Himself, for He was His only-begotten Son ; and because the in-
most was the Divine Itself, was not this, more than in any man,
able to make the external, which is from the mother, an image
of itself, that is, like itself? thus making the Human, which
was external and from the mother, Divine; and this by His
own power, because the Divine, which was inmost, from which
He worked into the Human, was His, as the soul of man, which
is the inmost, is man's. And as the Lord advanced according
to Divine order, He made His Human, when He was in the
world, Divine truth ; but afterward, when He was fully glorified,
He made it Divine good, thus one with Jehovah. [4] How this
was done is described in this chapter in the supreme sense, but
as the things contained in the supreme sense, all of which treat
of the Lord, surpass human understanding, I may in what fol-
lows set forth the things contained in this chapter in the inter-
nal sense. These treat of the beginning and successive states
of truth Divine with the man of the church, that is, with the
man who is being regenerated (see n. 6713, 6714). The reason
why these things are contained in the internal sense, is that
the regeneration of man is an image of the glorification of the
Lord's Human (n. 3138, 3212, 3245, 3246, 3296, 3490, 4402,
5688).
6717. And took a daughter of Levi. That this signifies con-
junction with good, is evident from the signification of "taking
a daughter" (that is, to wife), as being conjunction; and from
the representation of Levi, as being good (see n. 6716). How
VOL. IX.— 4
50 EXODUS [N. 6717
it is to be understood that the truth whose origin is from good,
is conjoined with good, shall be told. The truth which is insin-
uated by the Lord in the man who is being regenerated, has its
origin from good. In the first period the good does not show
itself, because it is in the internal man, but the truth shows
itself, because it is in the external man; and as the internal
acts into the external, and not the converse (n. 6322), it is good
which acts into truth, and makes this its own, for nothing else
than good acknowledges and receives truth. This is apparent
from the affection of truth that is present in the man who is
being regenerated. The affection itself is from good, for an
affection which is of love cannot come from any other source.
But this truth which is received in this first period, that is,
before regeneration, is not the genuine truth of good, but it is
the truth of doctrine. For at this time the man does not con-
sider whether it is truth, but acknowledges it because it is of
the doctrine of the church; and so long as he does not consider
whether it is truth, and from this acknowledges it, it is not
his, and therefore is not appropriated to him. This is the first
state with the man who is being regenerated. [2] But when
he has been regenerated, then good shows itself, especially by
his loving to live according to the truth which he of himself
acknowledges to be truth. Then because he wills the truth
which he acknowledges, and acts according to it, it is appro-
priated to him ; because it is not as before merely in the under-
standing, but is also in the will, and what is in the will is
appropriated. And as the understanding then makes one with
the will, for the understanding acknowledges and the will per-
forms, there is a conjunction of the two, namely, of good and
truth. When this conjunction has been effected, then as from
a marriage, off spring' are continually born, which are truths and
goods with their blessednesses and delights. These two states
are what are meant by the origin of truth from good, and by
their conjunction. [3] But the truth which is being conjoined
with good, which is here signified by "there went a man from
the house of Levi and took a daughter of Levi," is not such
truth as is received by a man in the first state, for this is the
truth of the doctrine of that church in which he has been born ;
but it is the very truth itself; for the subject treated of in the
N. 6717] CHAPTER II. VERS. 1-4 51
supreme sense is the Lord, how He became the law Divine as
to the Human ; and the truth of this law is what is meant.
That its origin is good, is because the Divine, which was the
Lord's inmost and the esse of His life, brought it forth in His
Human. Thus was conjunction effected of this truth with
good; for the Divine is nothing else than good.
6718. And the woman conceived. That this signifies the first
of the rising, namely, of the law Divine in the Lord's Human,
is evident from the signification of " conceiving," as being the
first of a rising. By the " woman" is here signified the same
as just above by the " daughter of Levi," whom the man of the
house of Levi took, namely, truth conjoined with good.
6719. And bare a son. That this signifies the law Divine
in its origin, is evident from the signification of " bearing," as
being a coming forth (see n. 2621, 2629), thus origin; and from
the signification of a " son," as being truth (n. 489, 491, 533,
1147, 2623, 3373), here the law Divine, because by the son is
meant Moses ; and that Moses represented the Lord as to the
law Divine, or the Word, will be shown in what follows.
6720. And she saw him, that he was yood. That this signi-
fies a noticing that it was through heaven, is evident from the
signification of "to see," as .being a noticing (see n. 2150, 3764,
4567, 4723, 5400) ; and from the signification of "good," here
denoting through heaven, because it is said of the law Divine
in the Lord. But that " good" here signifies through heaven,
is a secret that cannot be known unless it is disclosed. When
the Lord made His Human Divine, He did this from the Divine,
by means of a transflux through heaven — not that heaven con-
tributed anything from itself, but that in order that the Divine
Itself might flow into the human, it flowed in through heaven.
This transfiux was the Divine Human before the advent of the
Lord, and was Jehovah Himself in the heavens or the Lord.
The Divine which flowed through heaven was the Divine truth,
or the Divine law, which Moses represented; and the Divine
which flows through heaven, is good. Hence it is evident
whence it is, that by "she saw him," namely the son, "that he
was good," is signified a noticing that it was through heaven.
6721. And she hid him three months. That this signifies
the fulness of time in which it did not appear, is evident from
LIBRARY
UNIVERSITY OF ILLINOIS
52 EXODUS [N. 6721
the signification of "being hid," as being not to appear; and
from the signification of "three months," as being fulness of
time and fulness of state. (That "three" denotes what is full,
or an entire period from beginning to end, may be seen above,
n. 2788, 4495; and also that a "month," like a "day" and a
"year," denotes time and state, n. 2788.) Hence "for three
months," denotes a new state.
6722. And she could no longer hide him. That this signifies
the time when it ought to appear, is evident from the significa-
tion of "being hid," as being not to appear (see n. 6721) ; hence
"to be hid no longer," denotes to appear. That the time is
meant when it ought to appear is because by the three months
in which he was hid was signified fulness of time from begin-
ning to end (as just above, n. 6721).
6723. And she took an ark of rush. That this signifies
what is of low value round about, but nevertheless derived
from truth, is evident from the signification of " an ark," * as
being what is round about, or that in which anything is in-
closed (of which in what follows); and from the signification of
" rush," as being what is of low value, but nevertheless derived
from truth. That "rush" denotes what is of low value is evi-
dent, and that it denotes what is derived from truth is because
a "rush" has this signification, as is clear in Isaiah: —
Woe to the land that is overshadowed with wings, which is beyond the
rivers of Gush; that sendeth envoys to the sea, even in vessels of rush
upon the faces of the waters (xviii. 1, 2);
"the land overshadowed with wings" denotes the church, which
darkens itself by means of reasonings from memory-knowl-
edges ; " beyond the rivers of Gush" denotes to the knowledges
whereby they confirm false principles (n. 1164); "to send en-
voys to the sea" denotes to consult memory -knowledges (see n.
28) ; " in vessels of rush upon the faces of the waters," denotes
the lowest receptacles of truth. [2] In the opposite sense: —
The dry place shall become a pool, and the thirsty place springs of
waters; there shall be grass instead of the reed and the rush (I»a. xxxv. 7);
"grass instead of the reed and the rush," denotes that there
will be true memory-knowledge instead of things in which
* See Note 2 at the end of this volume.
N. 6723] CHAPTER II. VERS. 1-4 53
there is no truth. That "grass" denotes true memory -knowl-
edge is plain from the passages in the Word where it is men-
tioned. [3] As it was provided that Moses should represent
the Lord as to the law Divine, or the Word, specifically the
historic Word, it was therefore brought about that when he
was an infant he was placed in a little ark, but in one of low
value, because he was in his first rising, and because his being
there was only a representative; but that afterward when the
law Divine itself had shone forth from Mount Sinai, it was
placed in an ark which was called the " ark of the testimony."
(That the law Divine was placed in the ark, see Exod. xl. 20 ;
1 Kings viii. 9; and also that the Books of Moses were placed
in it, Deut. xxxi. 24-26.) [4] Hence the ark was most holy,
because it represented the Lord's Divine Human as to the
Divine law; for from the Lord's Divine Human proceeds the
Divine law, or the Divine truth, which is the same as the
" Word" mentioned in John : —
In the beginning was the Word, and the Word was with God, and God
was the Word; and the Word was made flesh, and dwelt among us; and
we saw His glory, the glory as of the Only-begotten of the Father (i.
1, 14).
And as the ark represented that most holy thing, the propitia-
tory with the cherubs was placed over the ark; and near the
veil thereof the lampstand with its lamps, and the golden table
with loaves, both of which signified the Divine love. This then
is the reason why Moses, when an infant, because he repre-
sented the law Divine, was placed in a little ark.
6724. And daubed it with bitumen and with pitch. That
this signifies good mixed with evils and falsities, is evident
from the signification of " bitumen," as being good mixed with
evils; and from the signification of "pitch," as being good
mixed with falsities. Bitumen and pitch have these significa-
tions from their being of a fiery nature, and in the Word by
what is fiery is signified good, and in the opposite sense evil ;
but as they are sulphurous, and also black, they signify evil
and falsity ; as in Isaiah : —
The day of the vengeance of Jehovah; the torrents thereof shall be
turned into pitch, and the dust thereof into sulphur, and the land thereof
into burning pitch (xxxiv. 8, 9);
54 EXODUS [N. 6724
"pitch" and "sulphur" denote falsities and evils. Hence then
it is that by "she datibed it with bitumen and pitch," is signi-
fied good mixed with evils and falsities. [2] As regards the
thing itself — that encompassing the truth Divine there was
good mixed with evils and falsities, no one can understand
this unless he knows how the case is with the reformation of
man. When a man is being reformed, he is kept by the Lord
as to his internal in good and truth, but as to his external he
is let into his evils and falsities, consequently among infernal
spirits who are in these evils and falsities. These hover round
him, and endeavor by every method to destroy him. But the
good and truth which flow in through the internal render him
so safe that the infernal spirits cannot do him the least harm ;
for that which acts inwardly prevails immeasurably over that
which acts outwardly ; because what is interior, in consequence
of being purer, acts upon each and every individual particular
of the exterior, and thus disposes the external to its will. But
in this case there must be good and truth in the external,
wherein the influx from the internal can be fixed ; and in this
way good can be among evils and falsities, and yet be in
safety. Every one who is being reformed is let into this state,
and in this way the evils and falsities in which he is, are re-
moved, and goods and truths are inserted in their place. [3]
Unless this secret is known, it cannot possibly be known why
around the Divine truth in a man there are goods mixed with
evils and falsities, signified by the bitumen and pitch where-
with the little ark was daubed in which the infant was laid.
Be it known further that good can be mixed with evils and
falsities, but that nevertheless they are not on this account
conjoined, for each shuns the other, and by a law of order
each separates itself from the other. For good is of heaven,
and evil and falsity are of hell; therefore, as heaven and hell
are separate, so also each and all things from them separate
themselves.
6725. And she put the child therein. That this signifies
that inmostly therein was the law Divine in its origin, is evi-
dent from the signification of "putting therein," as being to
be inmostly there, because in the little ark; and from the rep-
resentation of Moses, as being the law Divine (of which in
N. 6725] CHAPTER H. VERS. 1-4 55
what follows), here the law Divine in its origin, because he
was an infant.
6726. And she laid him in the sedge at the bank of the river.
That this signifies that at first it was among false memory-
knowledges, is evident from the signification of "sedge," as
being memory -knowledges (of which presently) ; and from the
signification of the "river of Egypt," as being falsity (see n.
6693). (How the case herein is, that they who are being in-
itiated into truth Divine are at first placed among falsities,
see just above, n. 6724.) That "sedge" denotes memory -knowl-
edge, is because every herb in the Word signifies some kind of
memory -knowledge ; the sedge that is at the bank of a river
signifies memory -know ledge of low value ; as also in Isaiah : —
The streams shall recede, and the rivers of Egypt shall be dried up;
the reed and the sedge shall wither away (xix. 6);
"streams" denote things of intelligence (n. 2702, 3051); "the
rivers of Egypt shall be dried up" denotes things of memory-
knowledge; "the reed" and "the sedge" denote the lowest
memory-knowledges, which are sensuous. "Sedge" denotes
false memory -knowledges in Jonah : —
The waters compassed me about even to the soul; the deep was round
about me, the sedge [here seaweed] was bound about my head (ii. 5);
in this prophetic utterance is described a state of temptations ;
"the waters which compassed even to the soul" denote falsi-
ties (that "inundations of waters" denote temptations and
desolations, see n. 705, 739, 790, 5725); "the deep round
about" is the evil of falsity; "the seaweed bound about the
head" denotes false memory-knowledges besetting truth and
good, as is the case in a state of desolation.
6727. And his sister stood afar off, to know what would be
done to him. That this signifies the truth of the church far
away from it, and advertence, is evident from the signification
of "sister," as being rational truth (see n. 1495, 2508, 2524,
2556, 3160, 3386), thus the truth of the church, for this truth
is rational truth; and from the signification of "to know what
would be done to him," as being advertence.
6728. Verses 5—9. And Pharaoh's daughter came down to
wash at the river ; and her girls were going at the side of the
river ; and she saw the ark in the midst of the sedge, and sent
56 EXODUS [N. 6728
her handmaid, and took it. And she opened it and saw him, the
child ; and behold the boy wept. And she had compassion on
him, and said, This is one of the Hebrews' children. And his
sister said to Pharaoh's daughter, Shall I go and call thee a
woman a nurse from the Hebrew women, that she may suckle
the child for thee ? And Pharaoh's daughter said to her, Go.
And the girl went, and called the mother of the child. And
Pharaoh's daughter said to her, Take this child to thee, and
suckle him for me, and I will give thee thy wages. And the wo-
man took the child and suckled him. " And Pharaoh's daughter
came down," signifies the religiosity there; "to wash at the
river," signifies worship from falsity ; " and her girls were going
at the side of the river," signifies the ministries of that religi-
osity that was from falsity ; " and she saw the ark in the midst
of the sedge," signifies a perception of truth that it was of
low value among false memory -knowledge ; " and she sent her
handmaid," signifies service ; " and took it," signifies curiosity ;
"and she opened it, and saw him, the child," signifies investi-
gation of its quality, and a perception that it was truth from
the Divine ; " and behold the boy wept," signifies sadness ; " and
she had compassion on him," signifies admonition from the Di-
vine ; "and she said, This is one of the Hebrews' children," sig-
nifies that it was of the church itself; "and his sister said to
Pharaoh's daughter," signifies the truth of the church near the
religiosity there ; " Shall I go and call thee a woman a nurse
from the Hebrew women?" signifies perception that good was
to be insinuated therein by the church itself; "and Pharaoh's
daughter said to her, Go," signifies consent from the religiosity
there ; " and the girl went and called the mother of the child,"
signifies the truth of good of the church, that it adjoined the
things of the church ; " and Pharaoh's daughter said to her,"
signifies consent from the religiosity there; "take this child to
thee," signifies that it should adjoin it to itself; "and suckle
him for me," signifies that it should insinuate into it good
suited to the religiosity; "and I will give thee thy wages," sig-
nifies recompence ; " and the woman took the child, and suckled
him," signifies that good was insinuated into it by the church.
6729. And Pharaoh's daughter came down. That this sig-
nifies the religiosity there, is evident from the signification of
N. 6729] CHAPTER II. VERS. 5-9 57
" daughter," as being the affection of truth and good, and hence
the church (see n. 2362, 3963) ; and in the opposite sense the
affection of falsity and evil, and hence the religiosity that is
from these (n. 3024) ; here a religiosity from false memory-
knowledges, because it was the daughter of Pharaoh, for by
Pharaoh is here represented false memory-knowledge (see n.
6651, 6679, 6683, 6692). That by " daughters" in the Word are
signified churches, can be seen from the numerous passages in
which the church is called the "daughter of Zion," and the
"daughter of Jerusalem;" and that by "daughters" are also
signified the false religiosities of many nations, is plain also
from the passages in which these are called " daughters ;" as
the "daughter of Tyre" (Ps. xlv. 12); the "daughter of Edom"
(Lam. iv. 22); the "daughter of the Chaldeans" and "of Bab-
ylon" (Isa. xlvii. 1, 5; Jer. 1. 41, 42; li. 33; Zech. ii. 7; Ps.
cxxxvii. 8); the "daughter of the Philistines" (Ezek. xvi. 27,
57) ; the " daughter of Tarshish" (Isa. xxiii. 10) ; the " daughter
of Egypt," in Jeremiah : —
Go up into Gilead, and take balm, O virgin daughter of Egypt. Make
thee vessels of migration, 0 thou inhabitress daughter of Egypt. The
daughter of Egypt is put to shame; she is given into the hand of the peo-
ple of the north (xlvi. 11, 19, 24);
the "daughter of Egypt" denotes the affection of reasoning
about the truths of faith, whether a thing be so, from memory-
knowledges, when what is negative reigns ; thus it denotes the
religiosity which thence arises, which is of such nature that
nothing but falsity is believed.
6730. To wash at the river. That this signifies worship from
falsity, is evident from the signification of "washing," as be-
ing purification from filth spiritually understood (see n. 3147),
hence it denotes worship, because worship is for the sake of
purification ; and from the signification of " river," in this case
the river of Egypt, as being falsity (see n. 6693).
6731. And her girls were going at the side of the river.
That this signifies the ministries of that religiosity that was
from falsity, is evident from the signification of " girls," as be-
ing ministries, for when the "daughter of Pharaoh" signifies a
religiosity, her " girls" signify its ministries ; and from the sig-
nification of the " river," as being falsity (see n. 6730). Thus
58 EXODUS [N. 6731
the ministries of a religiosity from falsity are signified by " the
girls going at the side of the river."
6732. And she saw the ark in the midst of the sedge. That
this signifies a perception of truth that it was of low value
among false memory-knowledge, is evident from the significa-
tion of "seeing," as being a perception (11. 2150, 3764, 4567,
4723, 5400) ; from the signification of an " ark of rush," as be-
ing what is of low value but nevertheless derived from truth
(n. 6723), thus truth which is of low value ; and from the signi-
fication of " sedge," as being false memory-knowledge (n. 6726) ;
thus " in the midst of the sedge" denotes among such memory-
knowledge. How the case herein is has been unfolded above.
6733. And she sent her handmaid. That this signifies ser-
vice, is evident without explication.
6734. And took it. That this signifies curiosity, is evident
from the signification of " taking it," namely, the ark, when it
was perceived that there was some truth that was of low value
among the memory -knowledge (n. 6732), as being curiosity,
namely, to know the quality of that truth.
6735. And she opened it, and saw him, the child. That this
signifies investigation of its quality, and a perception that it
was truth from the Divine, is evident from the signification of
"to open," as being to investigate of what quality it was, for
he who opens in order to see what and of what quality a thing
is, investigates ; and from the signification of "seeing," as being
perception (see n. 6732) ; and from the representation of Moses,
who is here " the child," as being the law Divine or truth Di-
vine (of which in what follows), thus truth from the Divine.
6736. And behold the boy wept. That this signifies sadness,
is evident without explication.
6737. And she had compassion on him. That this signifies
admonition from the Divine, is evident from the signification
of " having compassion," as being an influx of charity from the
Lord; for when any one from charity sees another in misery
(as here Pharaoh's daughter saw the child in the ark of rush
and weeping), compassion arises; and as this is from the Lord,
it is an admonition. Moreover when they who are in percep-
tion feel compassion, they know that they are admonished by
the Lord to give aid.
N. 6738] CHAPTER II. VERS. 6-9 5<)
6738. And she said, This is one of the Hebrews' children.
That this signifies that it was of the church itself, is evident
from the signification of "tlie Hebrews," as being the things
of the church (see n. 6675, 6684) ; thus the " children of the
Hebrews" denote those who are of the church itself. That the
" Hebrews" signify the things of the church, is because when
the Ancient Church ceased, the Hebrew Church, which was the
second Ancient Church, began. This church retained many of
the representatives and signiticatives of the Ancient Church,
and also acknowledged Jehovah; hence' it is that by the
"Hebrews" is signified the church. (Concerning the Hebrew
Church, see n. 1238, 1241, 1343, 4516, 4517, 4874, 5136.)
6739. And his sister said to Pharaoh's daughter. That this
signifies the truth of the church near the religiosity there, is
evident from the signification of "sister," as being the truth
of the church (see n. 6727); and from the signification of
" Pharaoh's daughter," as being the religiosity there (n. 6729).
Near is signified by her being at hand when Pharaoh's daugh-
ter opened the ark.
6740. Shall I go and call thee a woman a nurse from the
Hebrew women? That this signifies perception that there was
to be insinuated therein good from the church itself, is evident
from the signification of "a woman, a nurse," as being the in-
sinuation of good (see n. 4563), for by the milk which the
nurse gently introduces is signified the good of truth, or what
is the same, the celestial spiritual (n. 2184) ; and from the sig-
nification of " the Hebrew women," as being the things of the
church (n. 6675, 6684). Its being a perception that good thence
derived was to be insinuated, is signified by her saying, " Shall
I go and call ?" because in the internal sense the truth of good
which has perception is meant; but in the sense of the letter
is meant a girl who had no perception. That a "nurse" de-
notes the insinuation of good, is plain also in Isaiah : —
They shall bring thy sons in their bosom, and thy daughters shall be
carried upon the shoulder. And kings shall be thy nursing fathers, and
their queens thy nursing mothers (xlix. 22, 23);
"kings shall be thy nursing fathers" denotes the insinuation
of truth, which is of intelligence; "queens, nursing mothers,"
denotes the insinuation of good, which is of wisdom.
60 EXODUS [N. 6740
Lift up thine eyes round about, and see: all are gathered together,
they come to thee; thy sons come from far, and thy daughters are carried
by nurses at the side (Isa. Ix. 4);
"sons who come from far" denote truths with the Gentiles,
which being far off from the truth of the church, are said to
"come from far;" "daughters that are carried by nurses at the
side" denote the goods which are continually being insinuated;
for "daughters" are goods, and "nurses" they who insinuate.
6741. And Pharaoh's daughter said to her, Go. That this
signifies consent from that religiosity, is evident from the rep-
resentation of Pharaoh's daughter, as being a religiosity (of
which above n. 6729) ; that consent is meant is plain without
explication.
6742. And the girl went, and called the mother of the child.
That this signifies the truth of good of the church, that it
adjoined the things of the church, is evident from the signifi-
cation of "girl," as being the truth of good of the church (of
which in what follows); from the signification of "calling," as
being to adjoin, for the girl called in order to adjoin; and from
the signification of "mother," as being the church (see n. 289,
2691, 2717, 5581) ; thus also the things of the church. Men-
tion is made in the Word of a " virgin," and also of a " girl," but
the latter in the original rarely by the name used here. A
"virgin" signifies the good of the celestial church, but a "girl,"
the truth of good, which is of the spiritual church; as in
David : —
They have seen Thy goings, O God, the goings of my God, of my
King, in the sanctuary. The singers went before, the players after, in
the midst of the girls playing on timbrels (Ps. Ixviii. 24, 25).
The words in these verses are all said of the truths of good,
which are of the spiritual church. (That the term "God" is
used where truth is treated of, may be seen. above, n. 2769,
2807, 2822, 4402; also that "king" denotes truth, n. 1672,
2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148; that
"singers" are predicated of the truths which are of the spirit-
ual church, n. 418-420; and "they who play on timbrels," of
spiritual good, n. 4138.) Hence it can be known that "girls"
denote the truths of good, which are of the spiritual church.
N. 6743] CHAPTER II. VERS. 5-9 61
6743. And Pharaoh's daughter said to her. That this sig-
nifies consent from the religiosity there, is evident; for she
gave the child to the mother to suckle him. Consent from
that religiosity is here signified, as above (n. 6741), where like
words occur.
6744. Take this child to thee. That this signifies that it
should adjoin it to itself, is evident from the signification of
"taking to," as being to adjoin; from the signification of
" mother," who is here meant by " to thee," as being the church
(see n. 6742); and from the representation of Moses, who is
here the " child," as being the law Divine in its origin ; in the
supreme sense in the Lord, when He made His Human to be
the law Divine; and in the relative sense in the man who is
being regenerated, when he is being initiated into truth Divine
(see above, n, 6716).
6745. And suckle him for me. That this signifies that it
should insinuate into it good suited to the religiosity, is evi-
dent from the signification of "suckling," as being to insinuate
good (of which in what follows) ; and from the representation
of Pharaoh's daughter, as being a religiosity (see n. 6729) ; and
as she said, "Suckle him for me," it signifies that it should
insinuate good suited to the religiosity. [2] That "to suckle"
denotes to insinuate good is plain from the signification of a
" nurse," or of one that gives suck, as being the insinuation of
good (n. 6740) ; and also from the passages there quoted from
the Word, and likewise from the following : —
They shall call the peoples into the mountains; there shall they sacri-
fice sacrifices of righteousness; for they shall suck the affluence of the
sea; and the hidden things of the secrets of the sand (Deut. xxxiii. 19) ;
a prophetic utterance of Moses about Zebulun and Issachar;
"to call the peoples into the mountain, there to sacrifice sacri-
fices of righteousness" signifies worship from love ; " to suck the
affluence of the sea" signifies that they will then learn true
memory-knowledge in abundance, or that it will be insinuated.
[3] «To suck," in this passage, is the same expression as "to
suckle," as also in the following passages : —
I will set thee for a magnificence of eternity, a joy of generation and
generation; and thou shalt suck the milk of the nations, yea, thou shall
suck the breasts of kings (Isa. Ix. 15, 16)-,
62 EXODUS [K 6745
speaking of "Zion and Jerusalem," which denote the celestial
church, "Zion" its internal, and "Jerusalem" its external; "to
suck the milk of nations" denotes the insinuation of celestial
good; "to suck the breasts of kings" denotes the insinuation of
celestial truth. Every one can see that in these words there
lies hid a sense which does not appear in the letter, and that
what lies hid in that sense is holy, because the Word is Di-
vine; otherwise what could it mean to suck the milk of the
nations, and to suck the breasts of kings ? The sense which
lies hid and which is holy, is not at all manifest unless it is
known what is signified by " sucking," what by " milk," by " na-
tions," by " breast," and by " kings." (That " milk" denotes the
spiritual of the celestial, or the truth of good, may be seen
above, n. 2184 ; also that "nations" denote goods in worship, n.
1259, 1260, 1416, 1849, 6005; that "breasts" denote the affec-
tions of good and truth, n. 6432; that "kings" denote truths,
n. 1672, 2015, 2069, 3009, 4575,4581, 4966, 5044, 5068, 6148;
and that " to suck" denotes the insinuation of good.) [4] From
all this it can now be known what is the meaning of the above
words when applied to the celestial church, which is " Zion and
Jerusalem." When "Zion and Jerusalem" are mentioned to-
gether, the celestial church is signified by them, by "Zion" its
internal, and by "Jerusalem" its external, as before said; but
when " Jerusalem" is mentioned without " Zion," then for the
most part the spiritual church is signified. [5] In the same : —
Ye shall suck and be sated with the breast of the consolations of Jeru-
salem; ye shall press out and be deliciated with the splendor of her glory.
Behold I will expand peace over her like a river, and the glory of the
nations like an overflowing stream; that ye may suck, be taken up to the
side, and be dandled upon the knees (Isa. Ixvi. 11, 12);
here also "to suck" denotes the insinuation of good. [6] In
Jeremiah : —
Even the whales offer the teat, they give suck to their young; the
daughter of my people is cruel, the tongue of the sucking child hath
cleaved to the roof of his mouth with thirst (Lam. iv. 3, 4);
"the daughter of my people" denotes the spiritual church, here
this church vastated ; that she is said not to suckle her young,
when yet the whales siickle theirs, denotes that there is then
no insinuation of truth ; that " the tongue of the sucking child
N. 6745] CHAPTER II. VERS. 6-9 63
hath cleaved to the roof of his mouth with thirst" denotes such
a lack of truth that all innocence perishes. The "sucking
child" denotes innocence, and "thirst" the lack of truth.
6746. And I will give thee thy wages. That this signifies
recompense, is evident without explication.
6747. And the woman took the child, and suckled him.
That this signifies that good was insinuated into it by the
church, is evident from the signification of "woman," as being
the church (see n. 252, 253); and from the signification of "to
suckle," as being the insinuation of good (of which just above,
n. 6745). It is the second state which is here described; the
first state was a state of immission among evils and falsities
(n. 6724), and this second one is a state of insinuation of the
good of the church.
6748. Verse 10. And the child grew, and she brought him
to Pharaohs daughter, and he icas to her as a son. And she
called his name Moses, and said, Because I drew him out of the
waters. "And the child grew," signifies that there was increase
from good ; " and she brought him to Pharaoh's daughter," sig-
nifies the affection of memory-knowledges ; " and he was to her
as a son," signifies that from this it had the first truths ; "and
she called his name Moses," signifies the quality of the state
then; "and said, Because I drew him out of the waters," sig-
nifies deliverance from falsities.
6749. And the child grew. That this signifies that there
was increase from good, is evident from the signification of
" growing," as being increase ; that it is from good is because
he grew by suckling, and suckling by a Hebrew woman denotes
the insinuation of the good of the church (see n. 6745).
6750. And she brought him to Pharaohs daughter. That
this signifies the affection of memory -knowledges, is evident
from the representation of Pharaoh's daughter, as being a relig-
iosity (see n. 6729) ; but here the affection of memory-knowl-
edges. For it is the third state which is described in this verse,
and in this case by "daughter" is signified affection (n. 2362,
3963), and by "Pharaoh," memory -knowledge in general (n.
6015), thus by "Pharaoh's daughter," the affection of memory-
knowledges. This is evident also from the series of things in
the internal sense; for as Moses represents the Lord as to the
64 EXODUS [N. 6750
law Divine, he could not be brought to Pharaoh's daughter
and be to her as a son, if by her was signified a religiosity, as
before ; and moreover memory-knowledges are what they who
are being regenerated must first learn, because they are a plane
for the things of the understanding, and the understanding is
the recipient of the truth of faith (n. 6125), and the truth of
faith is the recipient of the good of charity. Hence it can be
seen that memory-knowledge is the first plane when man is
being regenerated. [2] That memory-knowledge was also the
first plane with the Lord when He made His Human Divine
truth, or the Divine law, is signified by the Lord, when an in-
fant, being brought into Egypt (Matt. ii. 13, 14), as follows in
the prophetic utterance in Hosea : " Out of Egypt have I called
My Son" (xi. 1 ; Matt. ii. 15). That by " Egypt" are signified
memory -knowledges, has been often shown; but by memory-
knowledges are not meant those of philosophy, but those of the
church (concerning which see n. 4749, 4964-4966, 6004). These
are the memory-knowledges which also, in the genuine sense,
are signified by " Egypt." (That the first plane is formed by
means of these, see n. 5901.)
6751. And he was to her as a son. That this signifies that
from this it had the first truths, is evident from the represen-
tation of Pharaoh's daughter, who is here meant by "her," as
being the affection of memory-knowledges (see n. 6750) ; and
from the signification of " son," as being truth (n. 489, 491, 533,
2623, 3373); here the first truth, for "to be to her as a son"
denotes to be in the first truths by means of memory-knowl-
edges ; for the first truths are born from memory-knowledges,
and thus are as sons from a mother, which is the affection of
memory -knowledges. (That memory-knowledge is a plane for
truths which are of understanding and of faith, see above, n.
6750.) When he is being regenerated, a man advances in the
things of faith almost as he advances in the truths not of faith
when he is growing to maturity ; in this growth, sensuous things
are the first plane; then memory -knowledges; and upon these
planes judgment afterward grows, with one person more, with
another less. During man's regeneration, the generals of faith,
or the rudiments of the doctrine of the church, are the first
plane ; then the particulars of doctrine and of faith ; afterward
N. 6751] CHAPTER II. VER. 10 65
successively things more interior. These planes are what are
enlightened by the light of heaven; hence comes the intellect-
ual, and the power of perceiving faith and the good of charity.
6752. And she called his name Moses. That this signifies
the quality of state then, is evident from the signification of
a "name," and "calling a name," as being the quality (n. 144,
145, 1754, 1896, 2009, 2724, 3006, 3421, 6674); here the quality
of the state, because when any one is named, the name itself
then signifies the state (see n. 1946, 2643, 3422, 4298). The
quality of state which is signified, is that of the law Divine in
the beginning with the Lord, and that of truth Divine in the
beginning with the man who is being regenerated. Two men
especially represent the Lord as to the Word, namely, Moses
and Elias ; Moses as to the historic books, Elias as to the pro-
phetic. There are besides, Elisha, and lastly John the Baptist,
wherefore this is he who is meant by " Elias who was to come"
(Matt. xvii. 10-13; Luke i. 17). But before it can be shown
that Moses represents the law Divine, what this is must be
told. The law Divine in a wide sense signifies the whole Word ;
in a sense less extended the historic Word; in a close sense,
what was written through Moses ; and in the closest sense, the
ten commandments written on the tables of stone upon Mount
Sinai. Moses represents the law in the less wide sense, also
in the close, and likewise in the closest sense. [2] That "the
law," in a wide sense, is the whole Word, both historic and pro-
phetic, is evident in John:- —
We have heard out of the law that the Christ (Messiah) abideth for-
ever (xii. 34);
that by "the law" here is meant also the prophetic Word, is
plain, for this is written in Isa. ix. 6, 7 ; Ps. ex. 4 ; and in Dan.
vii. 13, 14. Again in John: —
That the word might be fulfilled that is written in their law, They
hated Me without a cause (xv. 25);
where the sense is the same, for this is written in Ps. xxxv. 19.
In Matthew .-—
Verily I say unto you, Till heaven and earth pass away, one jot or one
tittle shall not pass away from the law, till all things be done (v. 18);
VOL. IX. — 5
66 EXODUS [N. 6752
where "the law" in the wide sense denotes the whole Word.
[3] That " the law" in a sense less wide is the historic Word,
is evident in these passages : —
All things whatsoever ye would that men should do to you, do ye even
so to them ; for this is the law and the prophets (Matt. vii. 12) ;
here the Word is distinguished into the law and the prophets,
and because the Word is distinguished into the historic and
prophetic, it follows that by "the law" is meant the historic
Word, and by " the prophets" the prophetic Word.
On these two commandments hang the law and the prophets (Matt.
xxii. 40).
The law and the prophets were until John: from that time the king-
dom of God is evangelized (Luke xvi. 16; Matt. xi. 13).
[4] That "the law" in a close sense is the Word that was writ-
ten through Moses, is evident in these passages : —
When Moses had made an end of writing the words of this law upon
a book, even until he had completed them, Moses commanded the Levites
who bare the ark of Jehovah, saying, Take the book of this law, and put
it by the side of the ark of the covenant of Jehovah your God (Deut.
xxxi. 24-26);
" the book of the law" denotes the books of Moses.
If thou wilt not watch to do all the words of this law that are written
in this book, every disease and every plague which are not written in the
book of this law, Jehovah will send secretly upon thee, even until thou be
destroyed (Deut. xxviii. 58, 61);
where the meaning is the same.
His good pleasure is in the law of Jehovah, and in His Jaw doth he
meditate day and night (P8. i. 2) ;
" the law of Jehovah" denotes the books of Moses, for the pro-
phetic books were not yet written, nor the historic except those
of Joshua and of Judges. Besides passages in which the " law
of Moses" is mentioned, to be seen below. [5] That "the law"
in the closest sense is the ten commandments written on tables of
stone upon Mount Sinai, is known (see Josh. viii. 32) ; but this
law is also called "the testimony" (Exod. xxv. 16, 21). [6]
That Moses represents the law in a less wide sense, or the his-
toric Word, and also the law in a close sense, and likewise in
the closest sense, is evident from those passages where instead
N. 6752] CHAPTER II. VER. 10 67
of "the law" mention is made of "Moses;" and where the law
is called " the law of Moses," as in Luke : —
Abraham said to him, They have Moses and the prophets, let them
hear them. If they hear not Moses and the prophets, neither will they
be persuaded though one rise from the dead (xvi. 29, 31);
here by "Moses and the prophets" the like is signified as by
"the law and the prophets," namely, the historic and the pro-
phetic Word ; from which it is evident that " Moses" denotes
the law, or the historic Word. Again: —
Jesus beginning from Moses and from all the prophets, interpreted in
all the scriptures the things concerning Himself (Luke xxiv. 27).
All things must be fulfilled which are written in the law of Moses, and
the prophets, and the psalms, concerning Me (Luke xxiv. 44).
Philip said, We have found Jesus of whom Moses in the law did write
(John i. 45).
Moses in the law commanded us (John viii. 5).
There hath flowed down over us the curse and the oath, which was
written in the law of Moses the servant of God; for we have sinned
against Him. As it is written in the law of Moses, all evil is come upon
us (Dan. ix. 11, 13).
Joshua wrote upon the stone of the altar a copy of the law of Moses
(Josh. viii. 32).
[7] It is said " the law of Moses" because by Moses is repre-
sented the Lord as to the law, that is, as to the Word; and in
a sense less wide, as to the historic Word. Hence it is that to
Moses is attributed what is of the Lord, as in these passages : —
Moses gave you the law; Moses gave you circumcision; if a man receive
circumcision on the sabbath, that the law of Moses may not be broken
(John vii. 19, 22, 23).
Moses said, Honor thy father and thy mother (Mark vii. 10).
Jesus answering said to them, What did Moses command you? They
said, Moses permitted to write a bill of divorcement and to put her away
(Mark x. 3, 4).
And because on account of the representation there is attrib-
uted to Moses what is of the Lord, it is said both " the law of
Moses," and " the law of the Lord," in Luke : —
When the days of her purification were fulfilled, according to the law
of Moses, they brought Him into Jerusalem, to present Him to the Lord
(as it is written in the law of the Lord, Every male that openeth the
womb shall be called holy to the Lord), and to offer a sacrifice, according
to that which is said in the law of the Lord, A pair of turtle doves, and
two young pigeons (ii. 22-24, 39).
68 EXODUS [N. 6752
[8] As Moses represented the law, he was allowed to enter in
unto the Lord on Mount Sinai, and not only to receive the tables
of the law there, but also to hear the statutes and judgments
of the law, and to deliver them to the people; and it is also
said that " from this, they should believe in Moses forever :" —
Jehovah said unto Moses, Lo I come unto thee in the thickness of the
cloud, that the people may hear when I shall speak with thee, and may
also believe in thee forever (Exod. xix. 9) ;
it is said " in the thickness of the cloud" because by a " cloud"
is meant the Word in the letter, and from this when Moses
entered in unto the Lord on Mount Sinai, it is said that he
"entered into the cloud" (Exod. xx. 18; xxiv. 2, 18; xxxiv. 2-5).
(That a " cloud" denotes the literal sense of the Word, see the
preface to Gen. xviii. ; also n. 4060, 4391, 5922, 6343e.) [9]
And as Moses represented the law or the Word, therefore also
when he came down from Mount Sinai,
The skin of his face shone when he spake; and he put a veil upon his
faces (Exod. xxxiv. 28 seq.) ;
the " shining of the faces" signified the internal of the law, for
this is in the light of heaven, and is therefore called " glory"
(n. 5922) ; and the " veil" signified the external of the law.
That he veiled his face when he spake with the people was
because with them the internal was covered; and was so ob-
scured to that people that they could not endure any of the
light from it. (That the "face" denotes the internal, see n.
1999, 2434, 3527, 3573, 4066, 4796-4805, 5102, 5695.) As by
Moses was represented the Lord as to the historic Word, and
by Elias the Lord as to the prophetic Word, therefore when the
Lord was transfigured, Moses and Elias were seen talking with
Him (Matt. xvii. 3) ; nor could any others talk with the Lord
when His Divine appeared in the world than they who repre-
sented the Word, for talking with the Lord is done through
the Word. (That Elias represented the Lord as to the Word,
see n. 2762, 5247.) [1O] And as both Moses and Elias together
represented the whole Word, therefore where it is said of Elias
that he should be "sent before the Lord," mention is made of
both :—
Kemember ye the law of Moses My servant, which I commanded unto
him in Horeb for all Israel, even statutes and judgments. Behold I will
N. 6752] CHAPTER II. VER. 10 69
send you Elijah the prophet, before the great and terrible day of Jehovah
come (Mai. iv. 4, 5);
these words involve that one would go before to announce the
advent according to the Word.
6753. And she said, Because I drew him out of the waters.
That this signifies deliverance from falsities, is evident from
the signification of "waters," here the waters of the river of
Egypt, as being falsities (see n. 6693) ; and from the significa-
tion of " drawing out," as being deliverance. In these words
is contained the quality of the state signified by the name
"Moses;" which quality in the supreme sense involves that
the Lord, in order that He might become the law Divine as to
the Human, delivered it from every falsity which cleaved to
His Human from the mother, and this until He became the Di-
vine law, that is, the Divine truth itself, and afterward when
glorified became the Divine good, which is the Esse of Divine
truth, that is, is Jehovah.
6754. Verses 11-14. And it came to pass in those days,
and Moses grew, and he went out unto his brethren, and saw
their burdens ; and he saw an Egyptian man smiting a Hebrew
man, one of his brethren. And he looked forth hither and
thither, and saw that there was no man, and he smote the
Egyptian, and hid him in the sand. And he went out the
second day, and behold two Hebrew men quarreling ; and he
said to the wicked one, Wherefore smitest thou thy companion ?
And he said, Who set thee for a man a prince and a judge over
us ? sayest thou to kill me, as thou killedst the Egyptian ? And
Moses feared, and said, Surely the word is known. " And it
came to pass in those days, and Moses grew," signifies when
those states lasted, and there was increase in true memory-
knowledges ; " and he went out unto his brethren," signifies con-
junction with the truths of the church; "and saw their bur-
dens," signifies a noticing that they were infested by falsities ;
"and he saw an Egyptian man smiting a Hebrew man," signi-
fies alienated memory-knowledge endeavoring to destroy the
truth of the church ; " one of his brethren," signifies with which
he was conjoined; "and he looked forth hither and thither, and
saw that there was no man," signifies foresight as to whether
he was in safety ; " and he smote the Egyptian," signifies that
70 EXODUS [N. 6754
he destroyed the alienated memory -knowledge ; " and hid him
in the sand," signifies that he removed it to where falsities are ;
"and he went out the second day," signifies conjunction again
with the church; "and behold two Hebrew men quarreling,"
signifies a noticing that within the church they were fighting
among themselves ; " and he said to the wicked one, Wherefore
smitest thou thy companion ?" signifies rebuke because one de-
sired to destroy the faith of another; "and he said, Who set
thee for a man a prince and a judge over us ?" signifies per-
ception that he was not yet so far advanced in the truths of
the church as to settle differences within the church ; " sayest
thou to kill me," signifies wouldest thou destroy my faith ; " as
thou killedst the Egyptian," signifies as thou hast destroyed
falsity ; " and Moses feared, and said, Surely the word is known,"
signifies that he was among alienated memory -knowledges, and
not yet in truths so as to be safe.
6755. And it came to pass in those days, and Moses grew.
That this signifies when those states lasted, and there was in-
crease in true memory-knowledges, is evident from the signifi-
cation of "days," as being states (see n. 23, 487, 488, 493, 893,
2788, 3462, 3785, 4850); hence by "it came to pass in those
days," denotes when those states lasted; and from the significa-
tion of "to grow," as being increase (as above, n. 6749). That
the increase was in true memory-knowledges is plain from what
has been unfolded above (n. 6751).
6756. And he went out unto his brethren. That this signifies
conjunction with the truths of the church, is evident from the
signification of "brethren," as being the truths of the church
(of which in what follows) ; and from the signification of " go-
ing out unto them," as being to be conjoined with them. As
regards "brethren," they sometimes signify the goods, and
sometimes the truths of the church ; when the celestial church
is treated of, they .signify goods, and when the spiritiial church
is treated of, they signify truths, because the celestial church
is in good, but the spiritual church in truth. And in ancient
times all who were of the church called themselves " brethren."
They too who were of the spiritual church called themselves
" brethren," from good (see n. 3803) ; but the men of the inter-
nal church did this with a difference according to the quality
N. 6756] CHAPTER II. VERS. 11-14 71
of the good, thus according to truths, for good has its quality
from truths. Afterward, when the church turned aside from
good, and hence also from truth, they then no longer called one
another "brethren" from spiritual consanguinity and affinity,
which are of charity and of faith, but only from natural con-
sanguinity and affinity, and also from friendship. Moreover
they began to be indignant that one of meaner condition should
call himself a " brother." The reason was that they made little
or nothing of relationship from a spiritual origin, but very much,
and indeed everything, of relationships from a natural and civil
origin. (That the truths of the church are called " brethren,"
is evident from the fact that the sons of Jacob represented the
truths of the church in the complex, see n. 5403, 5419, 5427,
5458, 5512.) [2] The reason why in ancient times they were
called "brethren" from spiritual affinity, was that the new
birth, or regeneration, made consanguinities and affinities in a
higher degree than natural birth ; and because the former derive
their origin from one father, that is, from the Lord. Hence
it is that men after death, who come into heaven, no longer
acknowledge any brother, nor even a mother or father, except
from good and truth, in accordance with which they find there
new brotherhoods. From this then it is that they who were of
the church called one another " brethren." [3] That the sons
of Israel called all those " brethren" who were from Jacob, but
others " companions," is plain from these passages : —
I will commingle Egypt with Egypt, that a man shall fight against his
brother, and a man against his companion (Isa. xix. 2).
A man helpeth his companion, and he saith to his brother, Be cour-
ageous (Isa. xli. 6).
Beware ye a man of his companion, and confide ye not upon any
brother; for every brother supplanting will supplant, and every compan-
ion will slander (Jer. ix. 4).
[4] That all who were from Jacob called themselves "breth-
ren :"-
Then shall they bring all your brethren out of all nations, an offering
to Jehovah, upon horses, upon chariot, and upon litters (Isa. Ixvi. 20).
Thou shalt surely set over them a king, whom Jehovah thy God shall
choose; from the midst of thy brethren thou shalt set a king over them;
thou mayest not put over them a man a foreigner, who is not their
brother (Deut. xvii. 15).
72 EXODUS [N. 6756
They also called the sons of Esau "brethren," because they
were from Jacob, as in Moses: —
We passed over with our brethren the sons of Esau, who dwell in Seir
(Dent. ii. 8).
[5] That in ancient times they who were of the church called
themselves "brethren," was as before said because they ac-
knowledged the Lord as the one only Father, and because from
Him they had a new soul and new life. Therefore the Lord
says : —
Be not ye called Rabbi, for one is your Master, even Christ, and all ye
are brethren (Matt, xxiii. 8).
As spiritual brotherhood is from love, namely, that one may
be another's, and they who are in good are "in the Lord, and
the Lord in them" (John xiv. 20), therefore they are called
" brethren" by the Lord : —
Jesus stretching forth His hand toward His disciples said, Behold My
mother and My brethren! For whosoever shall do the will of My Father
who is in the heavens, the same is My brother, and sister, and mother
(Matt. xii. 49, 50).
In so far as ye have done it to one of the least of these My brethren,
ye have done it to Me (Matt. xxv. 40);
and He also calls the disciples "brethren" (Matt, xxviii. 10;
John xx. 17). By "disciples" in the representative sense are
meant all who are in the truths of faith and the good of charity.
6757. And saw their burdens. That this signifies a notic-
ing that they were infested by falsities, is evident from the sig-
nification of "seeing," as being to notice (of which above, n.
6732) ; and from the signification of " burdens," as being infes-
tations by falsities ; for the burdens which were laid upon the
sons of Israel by Pharaoh are in the spiritual sense nothing
else. "Pharaoh" denotes false memory-knowledge (n. 6651,
6679, 6683) ; and infestation by falsities are nothing else than
burdens to those who are in truths. How the case is with in-
festations by falsities, which are burdens to those who are in
truths, cannot be known by man during his life in the world ;
for he is not then so infested, because his mind then either
cleaves to falsities or shakes them off, and this without infes-
tation being felt. But in the other life, when those who are
in truths are infested by falsities, they are then held by evil
N. 6757] CHAPTER II. VERS. 11-14 73
spirits as it were bound in them ; but the interiors of the mind
are held in truths by the Lord, by which truths the falsities
are shaken off. The state of infestations by falsities, such as
exists in the other life, is here meant in the internal sense, as
are many other things ; for the Word has been written not for
man only, but also for spirits and angels.
6758. And he saw an Egyptian man smiting a Hebrew man.
That this signifies alienated memory -knowledge endeavoring to
destroy the truth of the church, is evident from the significa-
tion of an "Egyptian," as being memory -knowledge alienated
from truth (n. 6692); from the signification of "smiting," as
being to destroy, here to attempt to destroy, because falsities
cannot destroy truths ; and from the signification of a " Hebrew
man," as being the truth of the church, for by a " man" is sig-
nified truth (see n. 3134), and by a " Hebrew," the church (n.
6675, 6684).
6759. One of his brethren. That this signifies with which
he was conjoined, is evident from the signification of "breth-
ren," as being the truths of the church (see n. 6756) ; and as he
himself was in these, and it was the truths which are signified
by his "brethren" with whom he was conjoined, therefore here,
by reason of the connection of things in the internal sense,
there is meant conjunction.
6760. And he looked forth hither and thither, and saw that
there was no man. That this signifies foresight as to whether
he was in safety, can be seen without explication.
6761. And he smote the Egyptian. That this signifies that
he destroyed the alienated memory-knowledge, is evident from
the signification of " smiting," as being to destroy (as above n.
6758) ; and from the signification of the " Egyptian," as being
memory-knowledge alienated from truth (see n. 6692).
6762. And hid him in the sand. That this signifies that he
banished it to where falsities are, is evident from the significa-
tion of " hiding," as being to banish ; and from the signification
of "sand," as being true memory -knowledge, and in the oppo-
site sense false memory -knowledge. That "sand" has this sig-
nification, is because " stone," from which is sand, signifies both
(see n. 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426). Truth
is also signified by "sand" in Moses: —
74 EXODUS [N. 6762
Zebulun and Issachar shall call the peoples into the mountain, and
shall sacrifice sacrifices of righteousness; for they shall suck the affluence
of the sea, and the hidden things of the secrets of the sand (Deut. xxxiii.
18, 19) ;
" to call the peoples into the mountain" denotes to cause truths
to become goods, or faith charity; for "peoples" denote the
truths of faith, and " mountain" the good of charity ; " to sac-
rifice the sacrifices of righteousness" denotes worship from
charity ; " to suck the affluence of the sea" denotes to abound in
true memory-knowledges; "the hidden things of the secrets of
the sand" denote the arcana of true memory-knowledges. And
as the " sand" signifies true memory -knowledge, it also signifies
in the opposite sense false memory-knowledge ; for most things
in the Word have also an opposite sense, and what the oppo-
site sense is, is known from the genuine sense. As regards
this removal among falsities, which is signified by "he hid him
in the sand," the case is this. When infernal spirits who are
in falsities have been in the world of spirits, and have there
attempted to destroy truths with those who are in temptation,
they are afterward banished into the hells, whence they can
no longer go out. This it has been given me to know by many
experiences. Such is the signification of banishment among
falsities.
6763. And he went out the second day. That this signifies
conjunction again with the church, is evident from what was
said above (n. 6756), where similar words occur.
6764. And behold two Hebrew men quarreling. That this
signifies a noticing that within the church they were fighting
among themselves, is evident from the signification of " behold,"
or " to see," as being to notice (n. 2150, 3764, 4567,4723, 5400) ;
from the signification of " Hebrew men," as being those who are
of the church (see n. 6758) ; and from the signification of "quar-
reling," as being to fight.
6765. And he said to the wicked one, Wherefore smitest thou
thy companion? That this signifies rebuke because one de-
sired to destroy the faith of another, is evident from the sig-
nification of "the wicked one," as being those who are not in
the truth of faith, but are nevertheless within the church, for
there are within the church those who are in the truth of faith,
N. 6765] CHAPTER II. VERS. 11-14 75
and there are those who are not in truth, as can be seen from
various heresies, and those who are in heresy, or not in the
truth of faith, are here meant by " the wicked one ;" from the
signification of "smiting," as being to destroy (see n. 6758);
and from the signification of "companion," as being one who
is in the truth of faith. For when by "the wicked one" is
signified one who is not in the truth of faith, by " companion" is
signified one who is in the truth of faith. He is called "com-
panion," not " brother," although both were Hebrews, because
they were foes. That rebuke is meant is evident. The case
herein is this. When a man is being regenerated, he is let
into combats against falsities, and is then kept by the Lord in
truth, but in that truth which he had persuaded himself to be
truth, and from this truth he fights against falsity. He can
fight also from truth not genuine, provided the truth is such
that in some way it can be conjoined with good; and it is con-
joined with good by means of innocence, for innocence is the
means of conjunction. Hence it is that men can be regener-
ated within the church from any doctrine, but those pre-emi-
nently who are in genuine truths.
6766. And he said, Who set thee for a man a prince and a
judge over us ? That this signifies perception that he was not
as yet so far advanced in the truths of faith as to settle differ-
ences within the church, is evident from the signification of
"he said," as being perception (of which often above); and from
the signification of "a man a prince," as being one who is in
primary truths, thus who has been pre-eminently enlightened
in the doctrine of truth. Such a one was meant in the repre-
sentative church by " a prince," and hence by the words " Who
set thee for a man a prince ?" is signified that he was not yet so
far advanced in the truths of the church (that a " prince" is one
in primary truths, see n. 5044). And from the significance of
a "judge," as being one who settles disputes or differences, here
differences within the church, because between two Hebrew
men, by whom are signified those who are of the church. [2]
In the supreme sense the subject treated of has been the begin-
nings of the law Divine in the Lord's Human, and now the sub-
ject treated of is the progress of this law ; but in the internal
sense the subject treated of now is the progress of Divine truth
76 EXODUS [N. 6766
with the man who is being regenerated. This progress is such
that the man is for the first time enabled to discriminate be-
tween falsity and truth ; for from the truth in which he is he
can see falsity, because it is opposite ; but he cannot at this first
time settle differences between the truths of faith within the
church; in order to be able to do this he must make further
progress, for man is enlightened successively. This is very
evident from youths and young men, who believe the doctrinal
things of their church to be truth itself, and from these judge
of falsities, but as yet are not able to settle differences between
matters of faith within the church. This ability comes by de-
grees ; and therefore a man to whom this is possible must be of
a more advanced age, and must have the interiors of his under-
standing enlightened.
6767. Sayest thou to kill me? That this signifies, wouldest
thou destroy my faith? is evident from the signification of
" killing," as being to destroy (of which below) ; and from the
signification of a " Hebrew man," here meant by " me," as being
one who is of the church, thus also faith, for faith is of the
church, and these two things are so united that he who destroys
faith with any one, destroys the church with him. This also is
"killing" him, for he who takes away faith, takes away spiritual
life, the life which remains being that which is called " death."
Hence it is evident that by, " Sayest thou to kill me ?" is sig-
nified, wouldest thou destroy my faith? [2] That "to kill"
denotes to take away spiritual life, is clear from many passages
in the Word, as in Jeremiah : —
Drag them away as a sheep for the slaughter, and devote them for the
day of killing. How long shall the land mourn, and the herb of every
field wither, for the wickedness of them that dwell therein? the beasts
and the bird will be consumed (xii. 3, 4);
"the day of killing" denotes the time of the vastation of the
church, when there is no longer any faith, because no charity ;
" the land which shall mourn" denotes the church ; " the herb
of every field" denotes every true memory -knowledge of the
church; "the beasts and the bird will be consumed" denotes
that goods and truths will be so. (That the " land" is the church,
see n. 566, 662, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118,
2928, 3355, 4335, 4447, 5577; that "herb" is true memory-
N. 6767] CHAPTER II. VERS. 11-14 77
knowledge is evident from the passages in the Word where
" herb" is mentioned ; that " field" is that which is of the church,
n. 2971, 3310, 3766; that "beasts" are affections of good, thus
goods, n. 45, 46, 142, 143, 246, 714, 715, 719, 1823, 2179, 2180,
3218, 3519, 5198; and "birds" affections of truth, n. 5149.)
Hence it can be seen what is the meaning of the above words,
and also that there is a spiritual sense in every detail. Every
one can see that without an interior sense it could not be under-
stood what is meant by " a day of killing," by " the earth mourn-
ing," by " every herb of the field withering for the wickedness
of those who dwell therein," and by "the beasts and the bird
being consumed." [3] In Zechariah : —
Thus said Jehovah my God, Feed the sheep of killing, which their pos-
sessors kill (xi. 4, 5);
where " the sheep of killing" plainly denotes those whose faith
the possessors destroy. In Ezekiel : —
Thou hast profaned Me with My people, for handfuls of barley, and
for pieces of bread, to kill the souls which ought not to die, and to keep
the souls alive which ought not to live (xiii. 19);
here also " to kill" plainly denotes to destroy spiritual life, that
is, faith and charity. In Isaiah : —
What will ye do in the day of visitation and of vastation? beneath
the bound, and beneath the killed shall they fall (x. 3, 4);
where the "killed" denote those who are in hell, thus who are
in evils and falsities. [4] Again: —
Thou art cast out of thy sepulchre like an abominable shoot, the rai-
ment of the killed, of one pierced with the sword. Thou shalt not be
united with them in the grave, because thou hast destroyed thy land, thou
hast killed thy people (Isa. xiv. 19, 20);
"the killed" denote those who are deprived of spiritual life;
"thou hast killed thy people" denotes that he has destroyed
the truths and goods of faith. In John: —
The thief cometh not but for to steal, and to kill, and to destroy: I am
come that they may have life (x. 10);
" to kill" denotes to destroy the life of faith, and therefore it is
said, " I am come that they may have life." In Mark : —
78 EXODUS [N. 6767
The brother shall deliver the brother to death, and the father the chil-
dren, and children shall rise up against their parents and shall kill them
(xiii. 12);
speaking of the last times of the church, when there is no longer
any charity, and therefore not any faith ; " brother," " chil-
dren," and "parents," in the internal sense, are the goods and
truths of the church, and "to kill" is to destroy them. [5] As
by "one killed" was signified one deprived of spiritual life, and
by " field" the church, therefore it was a statute in the repre-
sentative church, that
If any one touched on the surface of a field any one pierced with a
sword, or killed, he should be unclean seven days (Num. xix. 16);
that "one pierced with a sword" is truth extinguished by fal-
sity, see above, n. 4503, for " sword" denotes falsity which ex-
tinguishes truth, n. 2799, 4499, 6353.
In like manner this was a statute: If any one was found killed in the
land of inheritance, upon a field, and it should not be known who had
killed him, the elders and judges were to measure between the cities
round about, and having thus found the nearest city, they were to take a
calf and were to behead it by a running stream; besides other particulars
(Deut. xxi. 1-10).
6768. As thou killedst the Egyptian. That this signifies as
thou hast destroyed falsity, is evident from the signification
of "killing," as being to destroy (see n. 6767); and from the
signification of "the Egyptian," as being memory-knowledge
alienated from truth, thus falsity (n. 6692, 6758, 6761).
6769. And Moses feared, and said, Surely the word is known.
That this signifies that he was among alienated memory -knowl-
edges, and not yet in truths so as to be safe, is evident from
the signification of " fearing," as being not to be in safety, for
then there is fear. That he is not in safety is because he is
not in truths; for they who are in truths are in safety wher-
ever they go, even in the midst of the hells. That they who
are not yet in truths are not in safety is because things not
true communicate with evil spirits. These things are signified
by the words, "Moses feared, and said, Surely the word is
known," that is, to the Egyptians among whom he was, as is
also evident from what presently follows — that " Pharaoh heard
this word and sought to kill Moses."
N. 6770] CHAPTER H. VERS. 15-19 79
6770. Verses 15-19. And Pharaoh heard this word, and he
sought to kill Moses. And Moses fled from before Pharaoh, and
dwelt in the land of Midian ; and he dwelt by a well. And the
priest of Midian had seven daughters, and they came, and drew,
and filled the troughs, to give drink to their father1 s flock. And
the shepherds came, and drove them away ; and Moses arose, and
helped them ; and he gave drink to their flock. And the// came
unto Reuel their father, and he said, Wherefore hasted ye to
come to-day ? And they said, An Egyptian man delivered us out
of the hand of the shepherds ; and also drawing he drew for us,
and gave drink to the flock. " And Pharaoh heard this word,
and he sought to kill Moses," signifies that false memory-knowl-
edge, noticing this, willed to destroy the truth which is of the
law from the Divine ; " and Moses fled from before Pharaoh,"
signifies that it was being separated from falsities ; "and dwelt
in the land of Midian," signifies life in the church with those
who are in simple good; "and he dwelt by a well," signifies
study there in the Word ; " and the priest of Midian had seven
daughters," signifies the holy things of that church; "and they
came, and drew," signifies that they were instructed in truths
from the Word; "and filled the troughs," signifies that from
this they enriched the doctrine of charity; "to give drink to
their father's flock," signifies that thereby they who were in
good were instructed; "and the shepherds came, and drove
them away," signifies that the teachers who were in evils set
themselves in opposition ; " and Moses arose and helped them,"
signifies aid from the truths which are of the law from the Di-
vine; "and he gave drink to their flock," signifies that from
this they who are in good were instructed; "and they came
unto Eeuel their father," signifies conjunction with the good
itself of that church; "and he said, Wherefore hasted ye to
come to-day ?" signifies perception that now conjunction was
sure; "and they said, An Egyptian man delivered us out of
the hand of the shepherds," signifies because true memory-
knowledge, which is of the church, prevailed over the power of
the doctrine of falsity from evil; "and also drawing he drew
for us," signifies that he instructed from the Word ; " and gave
drink to the flock," signifies those who were of the church
there.
80 EXODUS [N. 6771
6771. And Pharaoh heard this word, and he sought to kill
Moses. That this signifies that false memory-knowledge, no-
ticing this, willed to destroy the truth of the law from the Di-
vine, is evident from the signification of " to hear," as being to
notice (see n. 5017) ; from the representation of Pharaoh, as
being memory -knowledge that is opposed to the truths of the
church, thus falsity (see n. 6651, 6679, 6683) ; from the signi-
fication of " to kill," as being to destroy (n. 6767), thus " to seek
to kill" is to will to destroy; and from the representation of
Moses, as being the law Divine and truth Divine (n. 6752),
thus truth which is of the law Divine. It is said " truth of the
law Divine," not "the law Divine," because the subject treated
of is still the progress of the law Divine in the Lord's Human.
From all this it is evident that by "Pharaoh heard this word
and sought to kill Moses" is signified that false memory -knowl-
edge, noticing this, willed to destroy the truth which is of the
law Divine.
6772. And Moses fled from before Pharaoh. That this sig-
nifies that it was separated from falsities, is evident from the
signification of "fleeing," as being to be separated; and from
the representation of Moses, as being truth which is of the law
from the Divine (of which just above, n. 6771). Here now
begins the fifth state of the progression of the law Divine in
the Lord's Human, and in the relative sense of the progression
of truth Divine with the man who is being regenerated, which
is a state of separation from falsities, and of adjunction with
the truths of simple good. Afterward follows the sixth state,
which is that of adjunction with good.
6773. And he dwelt in the land of Midian. That this sig-
nifies life among those who are in simple good, is evident from
the signification of "to dwell," as being life (see n. 1293, 3384,
3613, 4451, 6051); and from the signification of "Midian," as
being those who are in the truths of simple good (n. 3242, 4756,
4788). It is said "the land," because the church is signified,
where these persons are. (That "land" is the church, see n.
6767.)
6774. And he dwelt by a well. That this signifies study
there in the Word, is evident from the signification of "to
dwell," as being life (of which just above, n. 6773), here, the
N. 6774] CHAPTER H. VERS. 15-19 81
study of the life; and from the signification of a "well," as
being the Word (n. 2702, 3424). The Word is sometimes called
a " well," sometimes a " fountain ;" when called a " well," the
Word is signified as to the literal sense, and when a " fountain,"
the Word is signified as to the internal sense (see n. 3765).
He is here said "to dwell by a well," because the Word is sig-
nified as to the literal sense; for this is the first sense with
those who are being regenerated and are advancing to truth Di-
vine, who are here treated of in the internal sense. They also
who are in the truths of simple good, who are here meant by
"Midian," care for no other sense than the literal.
6775. And the priest of Midian had seven daughters. That
this signifies the holy things of that church, is evident from the
signification of the " daughters of a priest,"as being the things
of the church (that "daughter" is the church, see n. 2362, 3963,
6729; and that "priest" is the good of love, n. 1728, 3670, 6148;
thus by the "daughters of a priest," is signified the church as
to good); from the signification of "Midian," as being those
who are in the truths of simple good (of which just above, n.
6773) ; and from the signification of "seven," as being what is
holy (n. 395, 433, 716, 881, 5265, 5268). Thus by "the priest
of Midian had seven daughters" are signified the holy things
of the church with those who are in the truths of simple good.
Those are said to be in simple good who are in the externals
of the church, and in simplicity believe the Word as to its lit-
eral sense, each according to his apprehension, and who also
live according to what they believe, thus in good such as are
their truths. The internal of the church flows in with them
through good, but as they are not in interior truths, the good
that flows in becomes general, thus obscure ; for spiritual light
cannot there flow into the singulars, and thus clearly enlighten
things. They who are of this character in the other life have
heaven bestowed on them according to the quality of the good
from the truths. Such are they who are here meant by "Mid-
ian ;" but in the proper sense they are people out of the church,
who live in good according to their religiosity.
6776. And they came, and drew. That this signifies that
they were being instructed in truths from the Word, is evident
from the signification of "drawing," as being to be instructed
VOL. IX. -6
82 EXODUS [N. 6776
in the truths of faith, and to be enlightened (see n. 3058, 3071).
That this was from the Word, is signified by the " well" from
which they drew (that a " well" is the Word, see above, n. 6774).
6777. And they filled the troughs. That this signifies that
from this they enriched the doctrine of charity, is evident from
the signification of " filling from a well," as being to enrich from
this, or from the Word ; and from the signification of a " trough,"
as being the doctrine of charity. That a "trough" or "basin"
is the doctrine of charity, is because it is a trough of wood into
which water is drawn from a well to give drink to flocks ; for
what is of "wood" in the internal sense signifies the good of
charity (n. 3720) ; "to draw" signifies to be instructed (n. 3058,
3071) ; the "water" which is drawn, signifies the truth of faith
(n. 2702, 3058, 4976, 5668) ; the "well" from which it is drawn
signifies the Word (n. 2702, 3424, 6774); and "to give drink to
the flocks" signifies to instruct in good from the Word (n. 3772).
From all this it is evident that a "trough" is the doctrine of
charity.
6778. To give drink to their father's flock. That this signi-
fies that thereby they who were in good were instructed, is
evident from the signification of "to give to drink," as being
to instruct (n. 3772) ; from the signification of "flock," as being
those who learn and are led to the good of charity (n. 343,
3772, 5913, 6048) ; and from the representation of Reuel, who
is here the " father," and who was a " priest," as being the good
of that church where are they who are in the truth of simple
good (of which above, n. 6773, 6775).
6779. And the shepherds came, and drove them away. That
this signifies that the teachers who were in evils set themselves
in opposition, is evident from the signification of "shepherds,"
as being those who teach and lead to the good of charity (see
n. 343, 3795, 6044), here those who teach, but as they are in
evils do not lead to the good of charity (of which hereafter) ;
from the signification of " driving away," as being to set them-
selves against; and from the signification of " daughters," who
are those whom they drove away, as being the things of the
church (of which above, n. 6775). By " shepherds" are here in-
deed signified those who teach, but who do not lead to the good
of charity, because they are in evils. For those who are in
N. 6779] CHAPTER II. VERS. 15-19 83
evils never acknowledge that charity and its works contribute
to salvation, because they cannot acknowledge what is contrary
to their life, as this would be contrary to themselves. And be-
cause they are in evils, they do not even know what charity is,
nor therefore what the works of charity are. They teach faith ;
by this they justify; and by it they promise heaven. These
are they who set themselves against the doctrine of charity
which is from the Word, consequently against those who are
in the truth of simple good, who are signified by the "daugh-
ters of the priest of Midian," whom the shepherds drove away
from the well, after they had drawn and filled the troughs to
give drink to the flock.
6780. And Moses stood up, and helped them. That this sig-
nifies aid from the truths which are of the law from the Di-
vine, is evident from the representation of Moses, as being
truth which is of the law from the Divine (of which above;
n. 6771) ; and from the signification of " helping," as being to
bring aid.
6781. And he gave drink to their flock. That this signifies
that from this they who were in good were instructed, is evi-
dent from the signification of " to give to drink," as being to
instruct (see n. 3069, 3092, 3772) ; and from the signification
of a " flock," as being those who learn and are led to the good
of charity (n. 343, 3772, 5913, 6048) ; thus those who are in
good.
6782. And they came to Reuel their father. That this sig-
nifies conjunction with the good itself of that church, is evi-
dent from the signification of " coming to" any one, as being to
be conjoined; and from the representation of Reuel, as being
good, because he was a priest. (That a "priest" is the good of
love, see n. 1728, 3670, 6148.) The conjunction which is here
signified, is that of the truths of the church with its good.
6783. And he said, Wherefore hasted ye to come to-day?
That this signifies perception that now conjunction was sure,
is evident from the signification of "saying," in the historicals
of the Word, as being perception (of which often above) : and
from the signification of " hasting to come," as being sure con-
junction. (That "to hasten" denotes what is sure, see n. 5284;
and that "to come" is conjunction, n. 6782.) Here sure con-
84 EXODUS [N. 6783
junction is not meant by the daughters hasting to come to their
father, but by the truth which is of the law from the Divine,
which is represented by Moses : this is what was perceived.
6784. And they said, An Egyptian man delivered us out of
the hand of the shepherds. That this signifies because true
memory-knowledge, which was adjoined to the church, pre-
vailed over the power of the doctrine of falsity from evil, is
evident from the signification of " an Egyptian man,'' as being
true memory -knowledge ; for by a " man" is signified truth (n.
3134), and by an "Egyptian" memory-knowledge (n. 1164,
1165, 1186, 1462, 4749, 4964, 4966, 4967, 5700, 6004, 6692).
That Moses is here called "an Egyptian man," is because by
Moses is here represented truth such as they have who are in
truth of simple good, which is signified by the "daughters of
the priest of Midian." They are in such truth because they are
men of the external church (n. 6775) ; therefore also it is said,
"true memory-knowledge which was adjoined to the church."
And from the signification of " delivering from the hand of the
shepherds," as being that true memory-knowledge prevailed
over the power of falsity from evil; for "to deliver" is to pre-
vail, because he who delivers out of the hand of others, pre-
vails over them. (The " hand" is power, n. 878, 3387, 4931-
4937, 5327, 5328, 5544; and "shepherds" are teachers, here
teachers of falsity from evil, n. 6779; and because they are
teachers, they are also such doctrine.) [2] That true memory-
knowledge prevails over the power of the doctrine of falsity
from evil, is because the Divine is in all truth from good, where-
as in falsity from evil there is the contrary, and what is con-
trary to the Divine does not prevail at all. Therefore in the
other life a thousand who are in falsity from evil prevail not at
all against one who is in truth from good; but at the presence
of this one the thousand flee, and if they do not flee they are
tortured and tormented. It is said falsity from evil, because
this is truly falsity, whereas falsity not from evil, but from
ignorance of the truth, is not so. Evil is that which is oppo-
site to heaven, but not falsity from ignorance; nay, if in the
ignorance there is anything of innocence, then this falsity is
accepted by the Lord as truth ; for they who are in such falsity
receive truth.
N. 6785] CHAPTER II. VERS. 15-19 85
6785. And also drawing he drew for us. That this signifies
that he instructed from the Word, is evident from the signifi-
cation of " drawing," as being to instruct in the truths of faith,
and to be enlightened (see n. 3058, 3071). That it was from
the Word, is signified by the "well" from which they drew
(that a "well" is the Word, see n. 6774).
6786. And gave drink to the flock. That this signifies those
who are of the church there, is evident from the signification
of "flock," as being those who are in good, and who suffer
themselves to be instructed (see n. 343, 3772, 5913, 6048) ; here
those who are of the church there, who, as was shown above,
are they who are in the truth of simple good, and are signified
by " Midian." " Flock" signifies both good, and the church, that
is, those who are in good and are of the church, because the two
are so conjoined that one cannot be separated from the other;
for he who is in the good of faith is a church, and he who is a
church is in the good of faith.
6787. Verses 20—22. And he said unto his daughters, And
where is he ? why is this that ye have left the man ? call him,
that he may eat bread. And Moses was witting to dwell with
the man; and he gave Moses Zipporah his daughter. And she
bare a son, and he called his name G er 'shorn ; for he said, I have
been a sojourner in a strange land. "And he said unto his
daughters," signifies thought concerning the holy things of the
church; "and where is he? why is this that ye have left the
man ?" signifies how without that truth could they be conjoined
with the good of the church ; " call him," signifies that it must
be conjoined; "that he may eat bread," signifies confirmation
in good ; " and Moses was willing to dwell with the man," sig-
nifies that they were in agreement; "and he gave Moses Zip-
porah his daughter," signifies that he adjoined to it the good
of his church; "and she bare a son," signifies truths thence;
" and he called his name Gershom," signifies their quality; "for
he said, I have been a sojourner in a strange land," signifies
that he was instructed in truths in a church not his own.
6788. And he said unto his daughters. That this signifies
thought concerning the holy things of the church, is evident
from the signification of " saying," as being thought (see n.
3395) ; and from the signification of " daughters," as being the
86 EXODUS [N. 6788
holy things of the church (n. 6775). The holy things which
are here signified by "daughters" are truths. In the Word
these are called "holy," by reason that the truths which with
man become truths of faith, are from good; and because that
which proceeds from the Lord's Divine Human is Divine truth
from Divine good. Hence it is that the "Holy Spirit" is the
holy which proceeds from the Lord; for the Spirit itself does
not proceed, but the holy which the Spirit speaks, as every one
can understand who considers the matter. That the Holy Spirit,
which is also called the "Paraclete," is the Divine truth pro-
ceeding from the Lord's Divine Human, and that the holy is
predicated of the Divine truth, is evident from the Lord's words
in John: —
I will ask the Father that He shall give you another Paraclete, that
He may abide with you forever; even the Spirit of truth, whom the world
cannot receive, because it seeth Him not, neither knoweth Him. The
Paraclete, the Holy Spirit, whom the Father will send in My name, He
shall teach you all things, and shall remind you of all things which I have
said unto you (xiv. 16, 17, 26).
When the Paraclete is come, whom I will send unto you from the
Father, even the Spirit of truth, who goeth out from the Father, He shall
testify of Me (xv. 26).
When He, the Spirit of truth, is come, He shall lead you into all truth;
He shall not speak from Himself, but what things soever He shall hear,
He shall speak. He shall glorify Me ; for He shall take of Mine, and shall
declare it unto you. All things whatsoever the Father hath are Mine;
therefore said I, that He shall take of Mine, and shall declare it unto
you (xvi. 13-15).
If these passages are collated with many others, it can be un-
derstood that the Holy Spirit is the holy which proceeds from
the Lord's Divine Human; for the Lord says, "Whom the
Father shall send in My name ;" also, " Whom I will send unto
you from the Father;" and further, "He shall take of Mine and
declare it unto you ; all things that the Father hath are Mine,
therefore said I, that He shall take of Mine, and shall declare
it unto you." It is also evident that the holy is predicated of
truth, for the Paraclete is called the " Spirit of truth."
6789. And where is he? why is this that ye have left the
man? That this signifies how withot:t that truth could they be
conjoined with the good of the church, is evident from the sig-
nification of an " Egyptian," who is here " the man whom they
N. 6789] CHAPTER II. VERS. 20-22 87
had left," as being true memory -knowledge (see n. 6784) ; and
from the signification of "why is this that ye have left the
man ?" as being how without that truth could they be conjoined
with good, for "to leave the man" here denotes not to be able to
be conjoined. [2] How the case herein is, shall be told. True
memory-knowledge, which is here represented by Moses, is the
truth of the external church ; this truth arises from the truth
which is of the law from the Divine, which truth also is " Moses"
(n. 6771, 6780), and the truth which is of the law from the
Divine is the truth of the internal church. Unless external
truth is from internal truth, it cannot be conjoined with good.
Take the Word as an illustration. Unless the internal of the
Word flows in with those who read the Word and abide in
the literal sense, no conjunction is effected of truth from the
Word with good ; and the internal of the Word flows in and is
conjoined with good when the man esteems the Word holy ;
and he esteems it holy when he is in good. [3] Take as another
illustration the Holy Supper. Scarcely any know that the
"bread" therein signifies the Lord's love toward the universal
human race, and the reciprocity of man ; and that the " wine"
signifies charity. Nevertheless, with those who receive the
bread and wine holily, conjunction is effected with heaven and
with the Lord through these ; and the goods of love and charity
flow in through the angels, who then do not think of bread
and wine, but of love and charity (n. 3464, 3735, 5915). Hence
it is evident that external truth is conjoined with internal truth
when the man is in good, without his knowing it.
6790. Call him. That this signifies that it should be con-
joined, is evident from the signification of "calling," as being
to be conjoined (see n. 6047).
6791. That he may eat bread. That this signifies confir-
mation in good, is evident from the signification of "bread," as
being the good of love (see n. 2165, 2177, 3478, 3735, 3813,
4211, 4217, 4735). That "to eat bread" denotes confirmation
in good, is because by " eating" is here meant an eating together,
which in the Word is called a "feast." Eating together or
feasts took place among the ancients within the church for the
sake of conjunction, and of confirmation in good (see n. 3596,
3832, 5161).
88 EXODUS [N. 6792
6792. And Moses was willing to dwell with the man. That
this signifies that they were in agreement, is evident from the
representation of Moses, as here being true memory-knowledge
(of which above, n. 6784) ; from the signification of "dwelling,"
as being to live (n. 1293, 3384, 3613), and of "dwelling with"
any one, as being to live together (n. 4451), consequently to be
in agreement; and from the signification of a "man," as being
the truth of the good of that church. (That a " man" is truth,
see n. 3134.)
6793. And he gave Moses Zipporah his daughter. That this
signifies that he adjoined to it the good of his church, is evi-
dent from the signification of " giving," namely, to wife, as be-
ing to adjoin; from the signification of "daughter," as being
good (see n. 489-491), and also the church (n. 2362, 3963, 6729),
" Zipporah" signifying the quality of the good of that church ;
and from the representation of Moses, as being true memory-
knowledge (n. 6784).
6794. And she bare a son. That this signifies truths thence
derived, is evident from the signification of " bearing," as being
said of the things of the church, which are faith and charity,
these births springing from the heavenly marriage, which is
that of good and truth, which marriage is represented by mar-
riages on earth; and from the signification of a "son," as being
truth (see n. 489, 491, 533, 2623, 3373).
6795. And he called his name Gershom. That this signifies
the quality thereof, namely, of truths, is evident from the sig-
nification of a " name," and of " calling by name," as being the
quality (see n. 144, 145, 1754, 2009, 2724, 3006, 3421, 6674).
The name "Gershom" involves the quality of these truths,
namely, that they are those in which he was instructed in a
church not his own, as now follows.
6796. For he said, I have been a sojourner in a strange land.
That this signifies that he was instructed in truths in a church
not his own, is evident from the signification of "to be a so-
journer," as being one who is instructed in the things of the
church; and from the signification of "land," as being the
church (see n. 662, 1067, 1262, 1733, 1850, 2117, 2118, 2928,
3355, 4447, 4535, 5577) ; hence "a strange land" is a church
not one's own.
N. 6797] CHAPTER II. VERS. 23-25 89
6797. Verses 23-25. And it came to pass in these many
days that the king of Egypt died, and the sons of Israel sighed
by reason of the bondage, and they cried, and their cry came up
unto God by reason of the bondage. And God heard their groan-
ing, and God remembered His covenant with Abraham, with
Isaac, and with Jacob. And God saw the sons of Israel, and
God took knowledge. "And it came to pass in these many days,"
signifies after many changes of state; "that the king of Egypt
died," signifies the end of the former falsity ; " and the sons of
Israel sighed by reason of the bondage," signified sorrow on ac-
count of the attempt to subjugate the truth of the church;
"and they cried," signifies entreaty; "and their cry came up
unto God by reason of the bondage," signifies that they were
heard; "and God heard their groaning," signifies aid; "and
God remembered His covenant with Abraham, with Isaac, and
with Jacob," signifies by reason of conjunction with the church
through the Lord's Divine Human; "and God saw the sons of
Israel," signifies that He endowed the church with faith ; " and
God took knowledge," signifies that He endowed with charity.
6798. And it came to pass in these many days. That this
signifies after many changes of state, is evident from the sig-
nification of "days," as being states (see n. 23, 487, 488, 493,
893, 2788, 3462, 3785, 4850); thus "came to pass in many days"
denotes after many states, that is, after many changes of state.
6799. That the king of Egypt died. That this signifies the
end of the former falsity, is evident from the signification of
"dying," as being to cease to be (see n. 494, 6587, 6593), thus
the end; and from the representation of Pharaoh, or the king
of Egypt, as being false memory-knowledge (see n. 6651, 6679,
6683, 6692).
6800. And the sons of Israel sighed by reason of the bondage.
That this signifies sorrow by reason of the attempt to subju-
gate the truth of the church, is evident from the signification of
"sighing," as being sorrow; from the representation of the sons
of Israel, as being the truths of the church (see n. 5414, 5879,
5951) ; and from the signification of "bondage," as being an at-
tempt to subjugate (n. 6666, 6670, 6671).
6801. And they cried. That this signifies entreaty, is evi-
dent without explication.
90 EXODUS [N. 6802
6802. And their cry came up unto God by reason of the bond-
age. That this signifies that they were heard, is also evident
without explication, for the statement follows that " God heard
their groaning, and remembered His covenant with Abraham,
with Isaac, and with Jacob."
6803. And God heard their groaning. That this signifies
aid, is evident from the signification of "to hear," as being to
obey (see n. 2542, 3869, 4652-4660, 5017), but when said of
the Lord it denotes to provide and bring aid, for the Lord
hears him to whom He brings aid ; and from the signification
of "groaning," as being sorrow by reason of the attempt to
subjugate by falsities.
6804. And God remembered His covenant with Abraham,
with Isaac, and with Jacob. That this signifies by reason of
conjunction with the church through the Lord's Divine Human,
is evident from the signification of "covenant," as being con-
junction (of which in what follows) ; and from the representa-
tion of Abraham, Isaac, and Jacob, with whom, a covenant was
made, as being the Lord's Divine Human. (That Abraham rep-
resents the Lord as to the Divine Itself, Isaac as to the Divine
rational, and Jacob as to the Divine natural, see n. 1893, 2011,
2066, 2072, 2083, 2630, 3194, 3210, 3245, 3251, 3305, 3439, 3576,
3599, 3704, 4180, 4286, 4538, 4570, 4615, 6098, 6185, 6276,
6425.) That where mention is made of " Abraham, Isaac, and
Jacob" in the Word, in the spiritual sense these men are not
meant, can be seen from the fact that names never penetrate into
heaven, but only what is signified by those who are named, thus
the things themselves, their quality and their states, which are
of the church and of the Lord's kingdom, and which are of the
Lord Himself. [2] And moreover the angels in heaven never
determine their thoughts to the individual persons, for this
would be to limit the thoughts, and to withdraw them from the
universal perception of the things, from which is angelic speech.
Hence what the angels speak in heaven is unutterable to man,
and far above his thought, which is not extended to universals,
but confined to particulars. When therefore we read this : —
Many shall come from the east and the west, and shall recline with
Abraham, and Isaac, and Jacob in the kingdom of the heavens (Matt.
viii. 11);
N. 6804] CHAPTER II. VERS. 23-25 91
the angels perceive the Lord's presence and the appropriation
of the truth and good which proceed from His Divine Human.
Also when we read that : —
Lazarus was taken up into Abraham's bosom (Luke xvi. 22);
the angels perceive that he was taken up into heaven where
the Lord is present. Hence also it can be seen that by the
"covenant with Abraham, Isaac, and Jacob," in the internal
sense is meant conjunction through the Lord's Divine Human.
[31 That the Divine Human is a "covenant," that is, conjunc-
tion itself, can be seen from many passages in the Word, as : —
I will give Thee for a covenant to the people, for a light of the na-
tions (Isa. xlii. 6).
I gave Thee for a covenant of the people, to restore the land, to divide
the wasted heritages (Isa. xlix. 8).
Incline your ear, and come unto Me; hear and your soul shall live; so
will I make a covenant of eternity with you, even the sure mercies of
David. Behold I have given Him for a witness to the peoples, a prince
and a lawgiver to the nations (Isa. Iv. 3, 4).
The Lord whom ye seek shall suddenly come to His temple; and the
Angel of the covenant whom ye desire, behold He cometh (Mai. iii. 1).
He hath put for Me a covenant of eternity, to be disposed for all and
to be kept (2 Sam. xxiii. 6).
[4] In these passages the Lord is plainly treated of, and the
conjunction of the human race with the Divine Itself of the
Lord through His Divine Human. It is known in the church
that the Lord as to the Divine Human is the Mediator, and
that no one can come to the Divine Itself, which is in the Lord
and is called the Father, except through the Son, that is,
through the Divine Human. Thus the Lord as to the Divine
Human is the conjunction. Who can comprehend the Divine
Itself by any thought ? and if he cannot, comprehend It in
thought, who can be conjoined with It in love? But every one
can comprehend the Divine Human in thought, and be con-
joined with It in love. [5] That a " covenant" denotes conjunc-
tion can be seen from the covenants made between kingdoms,
in that by these they are joined together; and that there are
stipulations on each side, which are to be kept, in order that
the conjunction may be inviolate. These stipulations or com-
pacts are also called a "covenant." The stipulations or com-
pacts which in the Word are called a " covenant," are on the
92 EXODUS [N. 6804
part of man, in a close sense, the ten commandments, or Deca-
logue; in a wider sense they are all the statutes, command-
ments, laws, testimonies, precepts, which the Lord enjoined from
Mount Sinai through Moses ; and in a sense still more wide
they are the books of Moses, the contents of which were to be
observed on the part of the sons of Israel. On the part of the
Lord the " covenant" is mercy and election. [6] That the ten
commandments or Decalogue are a " covenant" is evident from
the following passages : —
Jehovah hath told you His covenant, which He commanded you to do,
the ten words which He wrote on two tables of stone (Deut. iv. 13, 23).
And because the two tables of stone, on which the ten com-
mandments were written, were stored up in the ark (Exod. xxv.
16, 21, 22; xxxi. 18; xxxii. 15, 16, 19; xl. 20), therefore the ark
was called the "ark of the covenant" (Deut. xxxi. 9, 24-26;
Josh. iii. 3, 6, 14 ; iv. 7 ; Judg. xx. 27 ; 2 Sam. xv. 24 ; 1 Kings
viii. 21). In the last passage cited, Solomon thus speaks : —
There I have set a place for the ark, wherein is the covenant of Jeho-
vah which He made with our fathers.
And in John: —
The temple of God was opened in heaven; and there was seen in His
temple the ark of His covenant (Rev. xi. 19).
[7] That all the judgments and statutes which the Lord com-
manded through Moses to the people of Israel, were called the
11 covenant," as were also the books of Moses themselves, is evi-
dent from the following passages : —
After the mouth of these words I have made a covenant with you and
with Israel (Exod. xxxiv. 27);
the things which are here called a " covenant" were the many
in regard to sacrifices, feasts, and unleavened bread.
Moses took the book of the covenant, and read in the ears of the peo-
ple, who said, All that Jehovah hath spoken we will do and hear (Exod.
xxiv. 7, 8).
Josiah king of Judah in the house of Jehovah in the presence of them
all read the words of the book of the covenant that was found in the
house of Jehovah. And he made a covenant before Jehovah, to establish
the words of the covenant written in that book; and all the people stood
to the covenant. The king commanded all the people that they should
N. 6804] CHAPTER II. VERS. 23-25 93
perform the passover to Jehovah God, as it is written in this book of the
covenant (2 Kings xxiii. 2, 3, 21).
If thy sons will keep My covenant and My testimony that I have taught
them, their sons also shall sit on thy throne forevermore (Ps. cxxxii. 12).
[8] That a "covenant" denotes conjunction through love and
faith, is evident from these passages : —
Behold the days come, said Jehovah, when I will make a new covenant
with the house of Israel, and with the house of Judah; not according to
the covenant that I made with their fathers, because they rendered My
covenant vain; but this is the covenant that I will make with the house
of Israel after those days: I will put My law in the midst of them, and I
will write it on their heart; and I will be their God, and they shall be My
people (Jer. xxxi. 31-33);
"to put a law in the midst of them, and to write it on their
heart," is to endow with faith and charity ; through faith and
charity the conjunction is made which is described by the
words, " I will be their God, and they shall be My people."
I will make an everlasting covenant with them, that I will no more
turn away from them; and I will do well to them; and I will put My fear
in their heart, that they shall not depart from Me (Jer. xxxii. 40);
conjunction through love, which is the " covenant," is signified
by, " I will put My fear in their heart, that they shall not de-
part from Me." [9] In Ezekiel:—
I will make a covenant of peace with them, a covenant of eternity it
shall be with them; and I will give them, and multiply them, and will
set My sanctuary in the midst of them; and My habitation shall be with
them, and I will be their God, and they shall be My people (xxxvii. 26,
27);
here conjunction through love and faith, which are a "cove-
nant," is described by "a sanctuary in the midst of them," and
by " a habitation with them," and by the words, " I will be their
God, and they shall be My people."
When I passed by thee, and saw thee, that behold it was thy time, the
time of loves, and I entered into a covenant with thee, that thou should-
est be Mine (Ezek. xvi. 8);
speaking of Jerusalem, whereby is signified the Ancient
Church ; that " to enter into a covenant that thou shouldest be
Mine," is marriage, or spiritual conjunction, is plain. As a
"covenant" signifies conjunction, a wife is also called "a wife
94 EXODUS [N. 6804
of the covenant" (Mai. ii. 14) ; and conjunction among breth-
ren is called "the covenant of brethren" (Amos i. 9). By
"covenant" is also signified conjunction in David: —
I have made a covenant with My chosen, I have sworn to David My
servant (Ps. Ixxxix. 3).
[1O] That the compact of a covenant on the part of the Lord is
mercy and election, is evident in these passages : —
All the ways of Jehovah are mercy and truth to such as keep His cove-
nant and His testimonies (Ps. xxv. 10).
The mountains shall depart, and the hills be removed; but My mercy
shall not depart, and the covenant of My peace shall not be removed,
saith thy compassionate One, Jehovah (Isa. liv. 10).
Jehovah thy God, He is God, the faithful God, keeping covenant and
mercy with them that love Him, and that keep His commandments, to
the thousandth generation (Deut. vii. 9, 12).
If ye will keep My covenant, ye shall be unto Me for a peculiar treas-
ure from all peoples (Exod. xix. 5).
I will have respect unto you, and make you fruitful, and multiply you,
and will establish My covenant with you (Lev. xxvi. 9).
"to have respect unto them" is of mercy; "to make them fruit-
ful and multiply them" is to endow them with charity and
faith; they who are endowed with these gifts are called the
"elect;" so that these are words of election; and also the words
" they shall be for a peculiar treasure." [11] Signs of a cove-
nant existed also in the representative church, and were such as
reminded of conjunction. Circumcision was such a sign ( Gen.
xvii. 11) ; for " circumcision" signified purification from filthy
loves, on the removal of which, heavenly love is insinuated,
through which is conjunction. The Sabbath is also called "an
eternal covenant" (Exod. xxxi. 16). It is said also that "the
show-bread should be to the sons of Israel for an eternal cove-
nant" (Lev. xxiv. 8) ; and especially " the blood," as is evident
from these passages : —
Moses took the book of the covenant, and read in the ears of the peo-
ple, who said, All that Jehovah hath spoken we will do and hear; then
Moses took the blood of the peace sacrifice, and sprinkled it on the peo-
ple, and said, Behold the blood of the covenant which Jehovah hath
made with you over all these words (Exod. xxiv. 7, 8).
By the blood of Thy covenant I will send forth the bound out of the
pit wherein is no water (Zee h. ix. 11).
N. 6804] CHAPTER II. VERS. 23-25 95
Blood was a covenant, or the token of a covenant, because it
signified conjunction through spiritual love, that is, through
charity toward the neighbor ; therefore when the Lord institu-
ted the Holy Supper, He called His blood the "blood of the
new covenant" (Matt. xxvi. 28). From all this it can now be
seen what is meant by a " covenant" in the Word in the inter-
nal sense.
6805. And God saiv the sons of Israel. That this signifies
that He endowed the church with faith, is evident from the
signification of "seeing," as being to have faith (see n. 897,
2325, 2807, 3863, 3869, 4403-4421, 5400); hence "God saw"
denotes to endow with faith, for faith is from God; and from
the signification of the "sons of Israel," as being the church
(n. 6637).
6806. And God took knowledge. That this signifies that
He endowed with charity, is evident from the signification of
"knowing," when predicated of God, that is, of the Lord, as
being to endow with charity; for it is charity which conjoins
the Lord with man, and causes the Lord to be present with
him, consequently to know him. The Lord indeed knows all
in the universe, but not as a father his sons except those who
are in the good of love and charity. [2] Therefore the Lord
says of those who are in good, whom He calls His " sheep :"-
I am the good Shepherd, and I know Mine own, and I am known of
Mine. My sheep hear My voice, and I know them, and they follow Me
(John x. 14, 27).
But of those who are in evil, the Lord says that He "does
not know them," in these passages :—
Many will say to Me in that day, Lord, Lord, have we not prophesied
through Thy name, and through Thy name have cast out demons, and in
Thy name done many mighty deeds? But then will I confess to them, I
know you not: depart from Me, ye workers of iniquity (Matt. vii. 22, 23).
At last came also the other virgins, saying, Lord, Lord, open to us.
But He answering said, Verily I say to you, I know you not (Matt, xxv,
11, 12).
When once the master of the house hath risen up, and hath shut to
the door, then will ye begin to stand without, and to knock at the door,
saying, Lord, Lord, open to us; but He shall answer and say to you, I
know you not whence ye are; then shall ye begin to say, We have eaten
and drunk in Thy presence, and Thou hast taught in our streets; but He
96 EXODUS [N. 6806
shall say, I say to you, I know you not whence ye are; depart from Me,
all ye workers of iniquity (Luke xiii. 25-27).
Hence it is plain that "to be known," when said of the Lord,
is to be in the good of charity, that is, to be endowed with that
good, because all the good of charity comes from the Lord ; and
that " not to be known" is to be in evil. [3] " To know" in-
volves conjunction, and man is said to be "known" by the
Lord in so far as he is conjoined with Him. The Lord also
knows those who are not conjoined, nay, the very smallest par-
ticulars in every such man (John ii. 24, 25) ; but these men be-
ing in evil, are in a different kind of presence, which is as it
were absence; although the Lord is not absent, but the man
and the spirit who is in evil is he who is absent ; and then it is
said that the Lord "does not know" them. An image of this
condition appears among angels and spirits : they who are alike
as to states of life appear near each other, and thus mutually
know each other; but they who are unlike as to states of life,
appear to each other to be far away, nor do they know each
other in the same way. In a word, in the other life likeness of
state causes people to appear present, and to be known ; and
unlikeness of state causes them to appear absent, and not to
be known.
ON THE SPIRITS OF THE PLANET MERCURY.
6807. That the universal heaven bears relation to a man,
which has been called the Grand Man, and that each and all
things in man, both his exteriors and his interiors, correspond
to that man, or to heaven, has been shown at the close of many
chapters. But they who come into the other life from this earth,
being relatively few, are not sufficient to constitute this Grand
Man : there must be others from many other earths ; and it is
provided by the Lord that as soon as the nature or the amount of
the correspondence is lacking anywhere, there shall be straight-
way summoned from some earth those who will make up the
deficiency, in order that the proportion may be maintained, and
that in this way heaven may stand firm.
N. 6808] THE SPIRITS OF MERCURY 97
6808. What the spirits of the planet Mercury bear relation
to in the Grand Man, has also been disclosed to me from heaven,
namely, the memory, but the memory of things that are ab-
stracted from Avhat is earthly and merely material. But as it
has been given me to speak with them, and this for many weeks,
and to learn their quality, and to explore the condition of those
who are in that earth, I would present the actual experiences.
6809. They once came to me and searched the things in my
memory. (Spirits can do this with the utmost skill; for when
they come to a man, they see in his memory everything he
knows.) When therefore the spirits of Mercury searched out
various things, and among others the cities and places where I
had been, I observed that they did not wish to know about the
churches, palaces, houses, and streets ; but only what I knew to
have been done in these places, and also matters relating to the
government there, and to the genius and manners of the inhab-
itants, with other things like these ; for such things cling to the
places that are in man's memory, and therefore when the places
are excited, these other things also come up. I wondered at this
character of the spirits of Mercury, and I therefore asked why
they passed by the magnificent features of the places, and only
searched out the facts and doings there ? They said they have
no delight in looking at material, bodily, and earthly things,
but only at real ones. From this it at once appeared that
the spirits of that earth relate in the Grand Man to the mem-
ory of real things when abstracted from things material and
earthly.
6810. I have been told that their life in their own earth is
of the same character, namely, that they care nothing for earthly
and bodily things ; but only for the statutes, laws, and govern-
ments of the nations there, and also for the things of heaven,
which are innumerable. And I was further told that many of
the men of that earth speak with spirits, and from this have
knowledges of spiritual realities, and of the states of life after
death, and from this also they have contempt for bodily and
earthly things. For they who know with certainty and believe
in a life after death, care for heavenly things, as being eternal
and happy, and not for worldly things except in so far as the
necessities of life require.
VOL. IX.— 7
98 EXODUS [N. 6811
6811 . With what eagerness they search out and learn knowl-
edges, such as are in the memory that is raised above the sen-
suous things of the body, was made evident to me from the fact
that when they looked into what I knew about heavenly things,
they ran over them all, continually saying, " That is so-and-so,
that is so-and-so." For when spirits come to a man, they enter
into all his memory, and excite from it all that is suited to them-
selves; nay, as I have often observed, they read its contents
as from a book. The spirits of Mercury did this with greater
skill and quickness, because they looked at the real things them-
selves, and did not delay over such things as are slow, and which
confine and consequently retard the internal sight, as do all
earthly and bodily things when regarded as an end, that is,
when loved in an extraordinary degree. For realities to which
earthly things do not adhere bear the mind upward, thus into
a wide field; whereas merely material things bear the mind
downward, thus into a narrow one. Their eagerness to acquire
knowledges also became evident in the following manner. Once
when I was writing something about the future, and they were
at a distance, so that they could not look at it from my memory,
they were very indignant because I would not read it in their
presence, and contrary to their usual behavior they desired to
upbraid me, calling me the worst of men, and so forth ; and in
order to show their anger they induced a kind of contraction on
the right side of my head as far as the ear, that was attended
with pain. But such things did me no harm. But as the spirits
had done evil they went still further off, and yet they waited,
because they wanted to know what I had written about the fu-
ture. Such is their desire for knowledges.
6812. Above all other spirits the spirits of Mercury pos-
sess knowledges of real things, both of those within this solar
system, and also of those which are beyond it in the starry
heaven; and what they have once acquired they retain, and
also recall, as often as like things occur. This shows very
plainly that the memory of spirits is much more perfect than
that of men, and also that what spirits hear, see, and perceive,
they retain, especially such things as delight them, as the
knowledges of real things delight these spirits. For all things
that cause delight and love, flow in as it were spontaneously,
N. 6812] THE SPIRITS OF MERCURY 99
and remain; other things do not enter, but only touch the sur-
face and pass by.
6813. When the spirits of Mercury come to other societies,
they search out from them what they know, and as soon as they
have done this they depart. There is such a communication
among spirits that when they are in a society, if they are ac-
cepted and loved, all things which they know are communicated,
and this not by any speech, but by influx. By reason of their
knowledges the spirits of Mercury are more conceited than
others, and they were therefore told that although they know
innumerable things, still there are infinite things which they
do not know; and that if their knowledges should increase to
eternity, they would not attain even to a knowledge of generals.
They were told also of their conceit and elation of mind, and
how unbecoming this is ; but they answered that it is not con-
ceit, but only a glorying in their faculty of memory. In this
way they can excuse their faults.
6814. They are averse to verbal speech because it is mater-
ial, and therefore I could talk with them no otherwise than by
a kind of active thought. Their memory, being of real things,
and not of purely material images, supplies the thought with
its objects more closely; for the thought which is above the
imagination requires for its objects things abstracted from what
is material. But in spite of this, the spirits of Mercury excel
but little in the faculty of judgment. They are not delighted
with matters that belong to judgment and to conclusions from
thoughts ; for bare knowledges are their delight.
6815. I was allowed to insinuate the question whether they
did not desire to perform some use by virtue of their knowl-
edges; because it is not sufficient to be delighted with knowl-
edges, seeing that knowledges look to uses, and uses must be
the ends. From knowledges alone, I told them, there is no use
to them, but only to others to whom they may desire to com-
municate their knowledges ; and it is by no means proper for
a man who desires to be wise, to halt in knowledges alone, be-
cause these are only instrumental causes, intended to serve in
the search for uses, which must be of the life. But they an-
swered that they are delighted with knowledges, and that to
them knowledges are uses.
100 EXODUS [N. 6816
6816. The spirits of Mercury are quite different from the
spirits of our earth, for the spirits of our earth care not so much
for real things as for material, worldly, bodily, and earthly
things. Therefore the spirits of Mercury cannot be together
with the spirits of our earth, and so whenever they meet them
they flee away ; for the spiritual spheres which exhale from the
two are almost opposite. The spirits of Mercury have a saying,
that they love what is drawn out from things material, and
that they do not desire to look at the sheath, but at things
stripped of their sheath, thus at interior things.
6817. The subject of the spirits of the planet Mercury will
be continued at the end of the following chapter.
CHAPTER THE THIRD.
THE DOCTRINE OF CHARITY.
6818. With respect to the Neighbor, more must be said, be-
cause without knowing who the neighbor is, no one can know
in what way charity must be practised.
In the preface to the preceding chapter it was said that
every man is the neighbor, but not one in like manner as an-
other; and that he who is in good is more the neighbor than
others, thus that it is the good in a man which is to be loved ;
for when good is loved, the Lord is loved, because it is the Lord
from whom is good, who is in good, and who is good itself.
6819. But not only is man in the singular the neighbor, but
also man in' the plural. For a society, smaller or greater, is the
neighbor; our country is the neighbor; the church is the neigh-
bor; the Lord's kingdom is the neighbor; and so above all is
the Lord. All these are the neighbor who is to be benefited
from charity. These also are ascending degrees of the neigh-
bor; for a society of many is the neighbor in a higher degree
than is an individual man ; our country in a higher degree than
a society; in a still higher decree the church; and in a still
higher degree the Lord's kingdom ; but in the highest degree
N. 6819] THE DOCTRINE OF CHARITY 101
the Lord is the neighbor. These ascending degrees are like
the steps of a ladder, at the top of which is the Lord.
6820. A society is more a neighbor than an individual man,
because it consists of many. Charity is to be practised toward
it in like manner as toward an individual man, namely, accord-
ing to the quality of good in it; thus quite differently toward
a society of the upright, from the way in which it is to be
practised toward a society of those who are not upright.
6821. Our country is more the neighbor than a society, be-
cause it is like a parent; for there the man has been born; it
nourishes him, and protects him from harm. Our country is
to be benefited from love, according to its necessities, which
chiefly regard its sustenance, its civil life, and its spiritual life.
He who loves his country, and from good will benefits it, in the
other life loves the Lord's kingdom ; for there the Lord's king-
dom is his country. And he who loves the Lord's kingdom,
loves the Lord, because the Lord is the all in all of His king-
dom ; for what is properly called " the Lord's kingdom" is the
good and truth from the Lord in those who are in it.
6822. The church is more the neighbor than our country, be-
cause he who has regard for the church, has regard also for the
souls and eternal life of the men who are in the country. And
the church is cared for when man is led to good, and he who
does this from charity, loves the neighbor, for he desires and
wills for another, heaven and happiness of life to eternity.
Good can be insinuated into another by any one in his country,
but not truth, except by those who are teaching ministers ; if
others do this, heresies arise, and the church is disturbed and
rent asunder. Charity is practised, if through the truth which
is of the church, the neighbor is led to good. If in the church
anything is called truth which leads away from good, this is
not worthy of mention, for it is not truth. Every one must first
obtain for himself truth from the doctrine of the church, and
afterward from the Word of the Lord; this must be the truth
of his faith.
. 6823. The Lord's kingdom is the neighbor in a higher de-
gree than the church in which one is born ; for the Lord's king-
dom consists of all who are in good, both on earth and in the
heavens ; thus the Lord's kingdom is good with every quality
102 EXODUS [N. 6823
of it in the complex; and when this good is loved, every one
who is in good is loved. Thus the whole, which is all good in
the complex, is the neighbor in the first degree, and is that
Grand Man which has been treated of at the end of many
chapters, which Man is a representative image of the Lord
Himself. This Man, that is, the Lord's kingdom, is loved,
when from inmost affection those are benefited who are men
through that Man from the Lord, thus with whom is the Lord's
kingdom.
6824. These are the degrees of the neighbor, and according
to these degrees charity ascends ; but these are degrees in suc-
cessive order, in which a prior or higher degree is always pre-
ferred to a posterior or lower one; and as the Lord is in the
highest, and He is to be regarded in every degree as the end
to which each tends, therefore He is above all, and is to be
loved above all things.
CHAPTER III.
1. And Moses was feeding the flock of Jethro his father-in-
law, the priest of Midian ; and he led the flock behind the wil-
derness, and came unto the mountain of God, to Horeb.
2. And the angel of Jehovah was seen by him in a flame of
fire out of the midst of the bramble; and he saw, and behold
the bramble burned with fire, and the bramble was in no wise
consumed.
3. And Moses said, I will therefore go aside, and see this
great vision, why the bramble is not burnt.
4. And Jehovah saw that he went aside to see, and God
called unto him out of the midst of the bramble, and said,
Moses, Moses. And he said, Behold me!
5. And He said, Draw not nigh hither; pull off thy shoes
from upon thy feet, for the place whereon thou standest a
ground of holiness is this.
6. And He said, I am the God of thy father, the God of
Abraham, the God of Isaac, and the God of Jacob. And Mo-
ses covered his faces, because he was afraid to look upon God.
N. 6824] CHAPTER III. 103
7. And Jehovah said, Seeing I have seen the affliction of
My people, which is in Egypt, and I have heard their cry from
before their taskmasters ; for I have known their sorrows ;
8. And I am come down to liberate them out of the hand
of the Egyptians, and to make them come up out of that land
unto a land good and broad, unto a land flowing with milk
and honey; unto the place of the Canaanite, and the Hittite,
and the Amorite, and the Perizzite, and the Hivite, and the
Jebusite.
9. And now behold the cry of the sons of Israel is come
unto Me, and I have also seen the oppression wherewith the
Egyptians oppress them.
10. And now go, and I will send thee unto Pharaoh, and do
thou bring forth My people the sons of Israel out of Egypt.
11. And Moses said unto God, Who am I that I should go
unto Pharaoh, and that I should bring forth the sons of Israel
out of Egypt ?
12. And He said, Because I will be with thee ; and this shall
be the sign to thee that I have sent thee: when thou hast
brought forth the people out of Egypt, ye shall worship God
near this mountain.
13. And Moses said unto God, Behold I come unto the sons
of Israel, and say to them, The God of your fathers hath sent
me unto you; and they shall say to me, What is His name?
what shall I say unto them ?
14. And God said unto Moses, I AM WHO I AM; and He
said, Thus shalt thou say to the sons of Israel, I AM hath sent
me unto you.
15. And God said further unto Moses, Thus shalt thou say
unto the sons of Israel, Jehovah, the God of your fathers, the
God of Abraham, the God of Isaac, and the God of Jacob, hath
sent me unto you; this is My name forever, and this is My
memorial unto generation and generation.
16. Go and gather the elders of Israel together, and say unto
them, Jehovah the God of your fathers hath been seen of me,
the God of Abraham, of Isaac, and of Jacob, saying, Visiting
I have visited you, and that which is done to you in Egypt:
IT. And I say, I will make you come up out of the affliction
of Egypt unto the land of the Canaanite, and the Hittite, and
104 EXODUS [N. 6824
the Amorite, and the Perizzite, and the Hivite, and the Jebu-
site, unto a land flowing with milk and honey.
18. And they shall hear thy voice, and thou shalt go in,
thou and the elders of Israel, unto the king of Egypt; and ye
shall say unto him, Jehovah God of the Hebrews hath met us ;
and now let us go we pray a way of three days into the wilder-
ness, that we may sacrifice to Jehovah our God.
19. And I know that the king of Egypt will not allow you
to go, and not by a strong hand.
20. And I will put forth My hand, and smite Egypt with all
My wonders which I will do in the midst thereof, and after-
ward he will send you away.
21. And I will give this people favor in the eyes of the Egyp-
tians : and it shall be that when ye go, ye shall not go empty :
22. And every woman shall ask of her neighbor, and of her
that sojourneth in her house, vessels of silver, and vessels of
gold, and garments ; and ye shall put them upon your sons, and
upon your daughters, and ye shall spoil the Egyptians.
THE CONTENTS.
6825. In the first chapter, in the internal sense, the subject
treated of was the infestation by falsities and evils of those
who are of the church ; in the second chapter it was the begin-
nings and successive states of truth Divine with them ; in this
chapter in the internal sense the subject treated of is their lib-
eration ; and then for the first time they are instructed who the
God is who has liberated them, that it is the Lord; and that
He introduces them into heaven after they have been endowed
with manifold truth and good.
THE INTERNAL SENSE.
6826. Verses 1—3. And Moses was feeding the flock of Jethro
his father-in-law, the priest of Midian ; and he led the flock be-
hind the wilderness, and came into the mountain of God, to
Horeb. And the angel of Jehovah was seen by him in a flame
N. 6826] CHAPTER III. VERS. 1-3 105
of fire out of the midst of the bramble; and he saw, and behold
the bramble burned with fire, and the bramble was in no wise
consumed. And Moses said, I will therefore go aside, and see
this great vision, why the bramble is not burnt. " And Moses
was feeding the flock of Jethro his father-in-law, the priest of
Midian," signifies that the law from the Divine was instruct-
ing those who were in the truth of simple good; "priest," is
the good of the church where such are ; " and he led the flock
behind the wilderness," signifies after they had undergone
temptations; "and came unto the mountain of God," signifies
that the good of love Divine appeared to him ; " to Horeb," sig-
nifies its quality ; " and the angel of Jehovah was seen by him,"
signifies the Lord as to the Divine Human ; " in a flame of fire
out of the midst of the bramble," signifies love Divine in the
truth of memory-knowledge; "and he saw, and behold the
bramble burned with fire," signifies a noticing that the truth
of memory -knowledge was full of the good of love Divine ; " and
the bramble was in no wise consumed," signifies Divine truth
united to Divine good in the natural; "and Moses said," signi-
fies perception from the law from the Divine ; " I will therefore
go aside, and see this great vision," signifies reflection upon
this revelation ; " why the bramble is not burnt," signifies that
such is the union.
6827. And Moses was feeding the flock of Jethro his father-
in-law, the priest of Midian. That this signifies that the law
from the Divine was instructing those who were in the truth
of simple good ; and that " the priest of Midian" is the good of
the church where such are, is evident from the representation
of Moses, as being the Lord as to the law Divine (see n. 6752) ;
and in the beginning as to the truth which is of the law from
the Divine (n. 6771) ; but here as to the law from the Divine.
So may we name the degrees of progression in the Lord, before,
as to the Human, He was made the very law Divine. In the
whole Word, in its inmost or supreme sense, the Lord alone
and the glorification of His Human are treated of; but as the
inmost or supreme sense transcends human understanding, it
is allowable to unfold the Word as to its internal sense, in
which are treated of the Lord's kingdom and the church, and
the setting up of the latter, and also the regeneration of the
106 EXODUS [N. 6827
man of the church by the Lord. That these subjects are
treated of in the internal sense, is because the regeneration of
man is a representative image of the glorification of the Lord
(n. 3138, 3212, 3245, 3246, 3296, 3490, 4402, 5688). [2] From
the signification of "to feed," as being to instruct (n. 3795,
5201); from the signification of a "flock," as being one who
learns and is led by means of truth to the good of charity (n.
343), thus the "flock" in the general sense is the church (n.
3767, 3768), here the church where are those who are in the
truth of simple good, who are signified by "Midian" (n. 3242,
4756); from the signification of "father-in-law," as being the
good from which, as from a father, comes forth that good which
has been conjoined with truth, here with the truth which is of
the law from the Divine, which is represented by Moses (see
n. 6793), the quality of this good is " Jethro;" and from the
signification of the " priest of Midian," as being the good of the
church where are they who are in the truth of simple good (n.
6775). From all this it is evident that by "Moses was feeding
the flock of his father-in-law, the priest of Midian," is signified
that the law from the Divine was instructing those who were
in the truth of simple good ; and that the " priest of Midian" is
the good of the church where such are.
6828. And he led the flock behind the wilderness. That this
signifies after they had undergone temptations, namely, they
who were in the truth of simple good, is evident from the sig-
nification of a "flock," as being the church where they are
who are in the truth of simple good (of which just above, n.
6827); and from the signification of "wilderness," as being a
state of temptation. For a " wilderness" signifies what is but
little inhabited and cultivated, and also what is not inhabited
and cultivated at all, thus in the spiritual sense a man vastated
as to good and desolated as to truth, consequently a man who
is in temptation; for he who is in temptation is in vastation
and in desolation, because the falsity and evil in him come out
and darken and almost take away the influx of truth and good
from the Lord ; and the truth which flows in does not appear
to him to have sufficient life to disperse the falsities and evils.
Moreover evil spirits are then present, who inject grief, and
despair of salvation. That a "wilderness" signifies such a
N. 6828] CHAPTER III. VERS. 1-3 107
state, is evident from very many passages in the Word (see n.
2708) ; and as a " wilderness" signified a state of temptation, and
the number "forty" its duration, however long or short (n. 730,
862, 2272, 2273), therefore the sons of Israel were in the wil-
derness forty years ; and therefore the Lord was in the wilder-
ness forty days when He was tempted (Matt. iv. 2 ; Mark i. 13).
6829. And came to the mountain of God. That this signifies
that the good of love Divine then appeared, is evident from
the signification of the " mountain of God," as being the good
of love Divine. (That a "mountain" is the good of love, see
n. 795, 796, 2722, 4210, 6435.) That this good appeared after
they had undergone temptations, is signified by his coming to
that mountain behind the wilderness. The case herein is this.
When a man is in temptation, he is beset round by falsities
and evils which impede the influx of light from the Divine,
that is, the influx of truth and good, and then the man is as it
were in darkness. Darkness in the other life is nothing else
than this besetment by falsities, for these take away the light
from the man who is in temptation, and thus the perception of
consolation by truths. But when the man emerges from temp-
tation, then the light appears with its spiritual heat, that is,
truth with its good, and from this he has gladness after anxiety.
This is the morning which in the other life follows the night.
The reason why good is then perceived, and truth appears, is
that after temptation truth and good penetrate toward the in-
teriors, and there take root. For when a man is in temptation,
he is as it were in hunger for good, and in thirst for truth ;
and therefore when he emerges he draws in good as a hungry
man devours food, and receives truth as a thirsty man imbibes
drink. Moreover when light from the Divine appears, falsities
and evils are removed, and when these are removed, the way is
opened for truth and good to penetrate more interiorly. These
are the reasons why after temptations the good of love appears
with its light from the Lord. That after the obscurity and
anxiety of temptations, brightness and gladness appear, is
known to all in the other life, because it is there a common
occurrence.
6830. Unto Horeb. That this signifies the quality, namely,
of the good of love Divine which appeared, is evident from the
108 EXODUS [N. G830
fact that when names are added they involve the quality of the
thing treated of. The quality involved by "Horeb" is plain
from the things there seen, namely, from the flame of fire out
of the midst of the bramble ; thus it is the Divine good of love
shining forth through the truth which is of the law Divine.
6831. And the angel of Jehovah was seen of him. That
this signifies the Lord as to the Divine Human, is evident from
the signification of " the angel of Jehovah," as being the Divine
Human of the Lord (see n. 6280). The reason why the Divine
Human is called the "angel of Jehovah," is that before the
coming of the Lord, when Jehovah passed through heaven, He
appeared in a human form as an angel. For the whole angelic
heaven bears relation to a man, which is called the Grand Man,
and which has been treated of at the end of many chapters.
Therefore when the Divine Itself passed through the angelic
heaven, it appeared in human form as an angel before those
with whom He spake : this was the Divine Human of Jehovah
before the coming of the Lord. The Lord's Human when made
Divine is the same, for the Lord is Jehovah Himself in the
Divine Human. That the Lord as to the Divine Human is
called an "angel," may be seen above (n. 6280); and it is also
evident from many passages in the New Testament where the
Lord says that He was " sent by the Father ;" to be " sent" sig-
nifies to proceed, the word " sent" in the Hebrew tongue being
the same as "angel." (That the Lord speaks of Himself as
"sent," see Matt. x. 40; xv. 24; Mark ix. 37; Luke iv. 43; ix.
48; x. 16; John iii. 17, 34; iv. 34; v. 23, 24, 36-38; vi. 29, 39,
40, 44, 57; vii. 16, 18, 28, 29; viii. 16, 18, 29, 42; ix. 4; x. 36;
xi. 41, 42; xii, 44, 45, 49; xiii. 20; xiv. 24; xvi. 5, 7 ; xvii. 3, 8,
18, 21, 23, 25.)
6832. Ina flame of fire out of the midst of the bramble. That
this signifies love Divine in the truth of memory-knowledge,
is evident from the signification of a " flame of fire," as being
love Divine (of which below) ; and from the signification of a
"bramble," as being the truth of memory-knowledge. That a
" bramble" denotes the truth of memory-knowledge, is because
all small shrubs of every kind signify memory-knowledges, but
the greater shrubs signify real knowledges and perceptions.
As a " bramble" produces flowers and berries, it signifies the
N. 6832] CHAPTER III. VERS. 1-3 109
truth of memory -knowledge. The truth of memory-knowledge
of the church is nothing else than the Word in the sense of
the letter, and also every representative and significative of
the church which existed among the descendants of Jacob. In
their external form these truths are called truths of memory-
knowledge, but in the internal form they are spiritual truths.
But as truths in the internal form, that is, in their spiritual
form, could not appear to the posterity of Jacob, because they
were in mere externals, and were quite unwilling to learn any-
thing internal, therefore the Lord appeared in the bramble; for
when the Lord appears, He appears according to the quality
of the man, because a man receives the Divine no otherwise
than according to his own quality. Therefore when the Lord
appeared on Mount Sinai, He appeared to the people as fire
burning even to the heart of heaven, and as darkness, clouds,
and thick darkness (Deut. iv. 11 ; v. 22-25 ; also Exod. xix. 18).
He would have appeared altogether otherwise if the people who
were looking on beneath the mountain had not been of such a
quality ; and because that people was in mere externals, there-
fore when Moses entered unto the Lord on Mount Sinai, it is
said that he " entered into a cloud" (Exod. xxiv. 2, 18 ; xxxiv.
5). That a "cloud" denotes the external of the Word, see the
preface to the eighteenth chapter of Genesis, and n. 4060, 4391,
5922, 6343; consequently also it was representative of the
church as looked at in its outward form. [2] That the Lord
appears to every one according to his quality, is evident from
the fact that the Lord appears to those who are in the inmost
or third heaven as a sun, from which proceeds ineffable light,
because those who are there are in the good of love to the
Lord; and that He appears to those who are in the middle or
second heaven as a moon, because those who are there are more
remotely and obscurely in love to the Lord, being in love to-
ward the neighbor-, but in the lowest or first heaven, the Lord
does not appear as a sun nor yet as a moon, but only as a light
which far surpasses the light of the world. And as the Lord
appears to every one according to his quality, therefore also
He cannot appear to those who are in hell except as a dusky
cloud and thick darkness ; for as soon as the light of heaven
which is from the Lord sinks down into any hell, shades and
110 EXODUS [N. 6832
darkness are produced there. From all this it can now be seen
that the Lord appears to every one according to his quality,
because according to his reception; and as the descendants of
Jacob were in externals only, therefore the Lord appeared unto
Moses in the bramble, and also in a cloud, when he entered in
unto the Lord upon Mount Sinai. [3] That "flame" denotes
love Divine is because love in its first origin is nothing else
than fire and flame from the Lord as a sun. It is the fire or
flame of this sun which gives the being of life to every man; and
it is the vital fire itself which fills the interiors of man with
heat, as can be seen from love, for in proportion as love in-
creases with man, he grows warm, and in proportion as love
decreases, he grows cold. [4] Hence it is that when the Lord
appeared in vision, He appeared as fire and flame, as in Eze-
kiel : —
The appearance of the four animals (which were cherubs) was like
burning coals of fire, like the appearance of torches; it was going along
among the animals, as the brightness of fire, and out of the fire went
forth lightning. Above the expanse that was over their head was as it
were the appearance of a sapphire stone, the likeness of a throne; and
upon the likeness of the throne was the likeness as the appearance of a
man upon it above. And I saw the appearance of a burning coal as the
appearance of fire within it round about, from the appearance of his loins
and upward; but from the appearance of his loins and downward I saw
as it were the appearance of fire, which had a brightness round about (i.
13, 26, 27).
That the details of this vision are significative and represen-
tative of something Divine, no one can deny ; but unless it is
known what is signified by " cherubs," by " burning coals of fire
like the appearance of torches," by a " throne," by the " appear-
ance of a man upon it," by the " loins from which was the ap-
pearance of fire upward and downward, and brightness from
the fire," it is impossible to know the holy secret contained
within it. That " cherubs" denote the providence of the Lord,
see n. 308; that a "throne" denotes heaven, properly the Di-
vine truth proceeding from the Lord, which forms heaven, n.
5313. That " the appearance of a man upon the throne above"
denotes the Lord as to the Divine Human, is plain ; that " loins"
denote conjugial love and from this all heavenly love, n. 3021,
4277, 4280, 4575, 5050-5062; which love was represented by
N. 6832] CHAPTER III. VERS. 1-3 1H
the appearance of burning coal as the appearance of fire, which
had a brightness round about. [5] In Daniel : —
I beheld even until the thrones were cast forth, and the Ancient of
days did sit; His garment was like white snow, and the hair of His head
was like clean wool; His throne was a flame of fire; His wheels were burn-
ing fire, a stream of fire issued and went forth from before Him (vii. 9, 10);
the Divine good of the Lord's Divine love was here also seen
as a flame of fire. In John: —
He that sat upon the white horse had eyes as a flame of fire (Rev.
xix. 12);
that " He that sat upon the white horse" is the Lord as to the
Word, is there openly said (ver. 13, 16); thus the "flame of
fire" is the Divine truth which is in the Word, which is from
the Lord's Divine good. Again: —
In the midst of the seven candlesticks was one like unto the Son of
man, clothed with a garment down to the foot. His head and hairs were
white as white wool, as snow; and His eyes were as a flame of fire (Rev.
i. 13, 14);
here also "eyes as a flame of fire" denotes the Divine truth
proceeding from the Lord's Divine good. [6] That a "flame
of fire" denotes the Divine truth proceeding from the Lord, is
evident also in David: —
The voice of Jehovah falleth down like a flame of fire (Ps. xxix. 7);
" the voice of Jehovah" denotes the Divine truth. That the Di-
vine truth might be represented as proceeding from the Lord's
Divine good, the command was given that they should make a
lampstand of pure gold with seven lamps, and that it should be
set in the tent of the congregation by the table on which were
the loaves of setting forth, and that the lamps should burn
continually before Jehovah (Exod. xxv. 31 to the end ; xxxvii.
17-24; xl. 24, 25; Lev. xxiv. 4; Num. viii. 2; Zech. iv. 2). By
the lampstand with the seven lamps was represented the Divine
truth proceeding from the Lord's Divine good. [7] That the
Divine good itself might also be represented, it was commanded
that there should be a perpetual fire on the altar : —
The fire shall burn upon the altar, and shall not go out; the priest
shall kindle pieces of wood upon it every morning. The fire shall burn
continually upon the altar, and shall not go out (Lev. vi. 12, 13).
112 EXODUS [N. 6832
That fire was very well known to the ancients to be represen-
tative of the Divine love, is very evident from the fact that this
representative spread from the Ancient Church even to remote
nations which were in idolatrous worship, and who are known
to have instituted a sacred perpetual fire, and to have appointed
to it virgins, called the Vestals. [8] That in the opposite sense
"fire and flame" signify filthy loves, such as the loves of re-
venge, of cruelty, of hatred, of adultery, and in general the con-
cupiscences which are from the loves of self and of the world,
is evident also from many passages in the Word, of which it is
enough to cite only the following : —
Behold they are become as stubble, the fire hath burned them; they
rescue not their soul from the hand of the flame; no coal to warm at, or
a fire to sit before (Isa. xlvii. 14).
Behold I will kindle a fire in thee, which shall devour in thee every
green tree, and every dry tree; the flame of a grievous flame shall not be
quenched, whence all faces shall be burned up from the south to the
north (Ezek. xx. 47);
by "fire" and "flame" are signified the cupidities of evil and
falsity, which extinguish all the good and truth of the church,
whence comes its vastation. [9] In Luke : —
The rich man said to Abraham, Father Abraham, have mercy on me,
and send Lazarus, that he may dip the tip of his finger in water, and cool
my tongue; for I am tormented in this flame (xvi. 24);
they who do not know that the fire of life in man is from a dif-
ferent origin than is elementary fire, cannot possibly know
otherwise than that by the "fire of hell" is meant such fire as
is in the world ; when yet in the Word no such fire is meant, but
the fire which is of love, thus which is of man's life, proceeding
from the Lord as a sun ; which fire, when it enters into those
who are in things contrary, is turned into the fire of cupidities,
which, as before said, are those of revenge, hatred, and cruelty,
springing forth from the love of self and of the world. This
is the fire which torments those who are in the hells, for when
the rein is given to their cupidities, they rush one upon an-
other, and torture one another in direful and unspeakable ways,
because every one desires to be pre-eminent, and by secret or
open artifices to take from another what belongs to him. This
being the case on both sides, deadly hatreds come forth from it,
N. 6832] CHAPTER III. VERS. 1-3 113
and from these the perpetration of savage deeds, especially by
means of magical arts and also by means of phantasies, which
arts are innumerable and are quite unknown in the world.
[1O] They who do not believe in spiritual things, especially
the worshipers of nature, can never be brought to believe that
the heat in living beings, which makes the internal life itself,
is from any other origin than the heat of this world ; for they
cannot know, still less acknowledge, that there is a heavenly
fire proceeding from the Lord as a sun, and that this fire is pure
love. Consequently they cannot know innumerable things that
exist in the Word, where no other fire is meant; neither can
they know innumerable things in man, who is an organ recep-
tive of this fire.
6833. And he saw, and behold the bramble burned with fire.
That this signifies a noticing that the truth of memory-knowl-
edges was full of the good of love Divine, is evident from the
signification of "seeing," as being to notice (see 2150, 3764,
4567, 4723, 5400); from the signification of a "bramble," as
being the truth of memory-knowledge (of which just above, n.
6832) ; and from the signification of " fire," as being love Divine
(n. 934, 4906, 5071, 5215, 6314, 6832). Hence "to burn with
fire" denotes to be full of the good of love Divine. »
6834. And the bramble was in no wise consumed. That this
signifies Divine truth united to Divine good in the natural, is
evident from the signification of a " bramble," as being the truth
of memory-knowledge (of which above, n. 6832, 6833), here
being said of the Lord, it denotes Divine truth in the natural,
and the natural is signified because the truth of memory-knowl-
edge is there; and from the signification of "not being con-
sumed by fire," as being not to be dissipated by the good of
Divine love (that "fire" is the good of Divine love, see just
above, n. 6832), thus that it is united, namely, Divine truth
with Divine good in the natural. This is the signification of
these words in the supreme sense, in which the Lord is treated
of. The case herein is this. The Divine good of the Divine
love is the very solar fire in the other life, which fire is so ar-
dent that if it were to light on any one without an interme-
diate tempering, even on an angel of the inmost heaven, he
would be deprived of all sense, and would perish. Such is
VOL. IX.— 8
114 EXODUS [N. 6834
the ardor of the Lord's Divine love. But when the Lord was
in the world, and united the human essence to the Divine es-
sence, He received the fire of this love in His Human, and
united it to the truth there when He made Himself the law
Divine. This then is what is meant by the Divine truth being
united to the Divine good in the natural.
6835. And Moses said. That this signifies perception from
the law from the Divine, is evident from the signification of
"saying," in the historicals of the Word, as being perception
(of which frequently above); and from the representation of
Moses, as being the law from the Divine (of which also above,
-n. 6827).
6836. I will therefore go aside, and see this great vision. That
this signifies reflection on this revelation, is evident from the
signification of "going aside and seeing," as being to reflect,
for in the spiritual sense "to go aside" denotes to turn aside
from the present thought; and "to see" denotes to perceive,
thus both expressions together denote to reflect ; and from the
signification of a "vision," as being revelation (see n. 6000).
It is called a " great vision," because in the supreme sense by
the "flame in the bramble" is signified the Divine truth united
to the Divine good in the Lord's Human (n. 6834).
6837. Why the bramble is not burnt. That this signifies
that such is the union, is evident from what was said above
(n. 6834).
6838. Verses 4-6. And Jehovah saw that he went aside to
see, and God called unto him out of the midst of the bramble,
and said,. Moses, Moses. And he said, Behold me! And He said,
Draw not nigh hither ; pull off thy shoes from upon thy feet, for
the place whereon thou standest a ground of holiness is this.
And He said, I am the God of thy father, the God of Abraham,
the God of Isaac, and the God of Jacob. And Moses covered his
faces, because he was afraid to look upon God. "And Jehovah
saw that he went aside to see," signifies reflection from the
Lord; "and God called unto him," signifies influx from the
Divine; "out of the midst of the bramble," signifies from the
truths of memory-knowledge; "and said, Moses, Moses; and
he said, behold me!" signifies internal exhortation, and hear-
ing; "and He said, Draw not nigh hither," signifies that he must
N. 6838] CHAPTER III. VERS. 4-6 115
not still think of the Divine from sensuous things; "pull off
thy shoes from upon thy feet," signifies that sensuous things,
which are the externals of the natural, must be removed ; " for
the place whereon thou standest a ground of holiness is this,"
signifies that otherwise the Divine cannot enter ; " and He said,
1 am the God of thy father," signifies the Divine which was of
the Ancient Church ; " the God of Abraham, the God of Isaac,
and the God of Jacob," signifies the Divine Itself, and the Di-
vine Human, thus the Lord ; " and Moses covered his faces," sig-
nifies that the interiors were guarded ; " because he was afraid
to look upon God," signifies lest they should be injured by the
presence of the Divine Itself.
6839. And Jehovah saw that he went aside to see. That this
signifies reflection from the Lord, is evident from the significa-
tion of " going aside to see," as being reflection (of which above,
n. 6836 ; as also that " Jehovah" denotes the Lord, n. 1343,
1736, 2921, 3023, 3035, 5663, 6303). The nature of the sense
of the letter of the Word is evident here also. It is said that
Jehovah saw that he went aside to see, as if He had not known
before, and as if He had not enabled him and moved him to
go aside to see. Nevertheless it is so said because this is
according to the appearance. But the internal sense teaches
how this is to be understood, namely, that the Lord flowed into
his thought, in order that he might reflect upon it. This shows
how the case is with the sense of the letter of the Word rela-
tively to the internal sense ; and that the contents of the sense
of the letter are of such a nature as to accommodate themselves
to the apprehension of the simple, who believe only as it ap-
pears ; what does not appear they do not believe, because they
cannot enter into the interiors of things ; and therefore unless
the Word had been of this nature in the letter, it would not
have been received. He who is in sensuous things, and is en-
grossed by worldly ones, in no wise apprehends interior things.
He desires to see the things he must believe; those which he
does not see are as it were foreign, and when he is thinking
from himself about them, he rejects them as matters worthy
of denial, or at any rate as worthy of doubt.
6840. And God called unto him. That this signifies influx
from the Divine, is evident from the signification of " calling,"
116 EXODUS [N. 6840
as being influx ; for in the internal sense there is not meant a
calling by means of speech, as in the external historic sense,
but a calling by influx into the will ; and this calling is inter-
nal, for Jehovah, or the Lord, flows into the will and moves it
to do what pleases Him. When this internal thing falls into
what is historic, in which there are nothing but external things,
it falls either into a command, or a call, or an address, or into
other like terms.
6841. Out of the midst of the bramble. That this signifies
from the truths of memory-knowledge, is evident from the sig-
nification of a " bramble," as being the truth of memory-knowl-
edge (see n. 6832, 6833).
6842 . And said, Moses, Moses ; and he said, Behold me ! That
this signifies internal exhortation, and hearing, is evident from
the signification of being " called by God," in the historicals of
the Word, as being influx from the Divine (see n. 6840). The
call itself is in these words : " and Jehovah said, Moses, Moses ;"
and because these words involve all things that follow, and first
that he should not draw nigh hither, but that he should pull
off his shoes from upon his feet, they signify exhortation ; and
the reply of Moses, " behold me," signifies hearing.
6843. And He said, Draw not nigh hither. That this sig-
nifies that he must not still think of the Divine from sensuous
things, is evident from the signification of "drawing nigh to
Jehovah," as being to think of the Divine. That "to draw
nigh," when said of a man's approach to the Lord, denotes
thought about the Divine, is because man cannot approach the
Divine with the body, as a man approaches a man, but with the
mind, thus with the thought and the will. There is no other
access to the Divine, because the Divine is above the things
of place and time, being in those things with man which are
called " states," namely, states of love and states of faith, thus
states of both faculties of the mind, that is, of the will and of
the thought; by these man can approach the Divine. Hence
it is that here, by " Draw not nigh hither," is signified that he
must not think of the Divine, that is, from the external sen-
suous things which are signified by the "shoes that he was
first to pull off." It is said still, because the external sensuous
things of the natural are the last to be regenerated, and thus
N. 6843] CHAPTER III. VERS. 4-6 117
last receive influx from the Divine ; and the state here treated
of was not yet such that sensuous things could receive the
influx. As regards sensuous things, see what now follows.
6844. Pull off thy shoes from upon thy feet. That this
signifies that sensuous things, which are the externals of the
natural, must be removed, is evident from the signification of
" shoes," as being the sensuous things which are the externals
of the natural (see n. 1748) ; and from the signification of " feet,"
as being the natural (n. 2162, 3147, 3761, 3986, 4280, 4938-
4952). That "to pull off" denotes to remove is evident, be-
cause it is said of sensuous things ; for terms must be applied
to their subject that is being treated of; thus "to pull off," to
the shoes ; and " to be removed," to sensuous things. How the
case herein is, must be told. Every one can see that shoes here
represent something that was not in agreement with the holy
Divine, and thus that to pull off the shoes was representative
of the removal of such things; otherwise what would it matter
to the Divine whether man approached in shoes or with the
soles of his feet bare, provided that he was interiorly of such
a character as to be able to approach the Divine in faith and
love ? Therefore by " shoes" are signified sensuous things, and
these being the externals of the natural are of such a nature
that they cannot be present when the Divine is the object of
holy thought ; therefore, as at that time representatives were to
be observed, Moses was not allowed to approach with shoes on
his feet. [2] That sensuous things, which are the externals of
the natural, are of such a nature that they cannot receive the
Divine, is because they are in things worldly, bodily, and even
earthly, for they proximately receive these things ; hence the
things that are in the memory from sensuous things derive
from the light and heat of the world all that belongs to them,
and but little from the light and heat of heaven, and there-
fore they are the last things that can be regenerated, that is,
receive anything of the light of heaven. Hence it is that when
a man is in these sensuous things, and is thinking from them,
he thinks no otherwise of the Divine than as he thinks about
earthly things, and if he is in evil he thinks from these sen-
suous things quite against the Divine. Therefore if when a
man is thinking about such things as are of faith and love to
118 EXODUS [N. 6844
God he is in good, he is elevated from the sensuous things
which are the externals of the natural, toward interior things,
consequently from earthly and worldly things nearer to heavenly
and spiritual things. [3] This a man knows not, because he
does not know that the interiors in him are distinct from the
exteriors, and that thought is more and more interior and also
more and more exterior ; and as he does not know these things,
he cannot reflect upon them. But see what has been before
said about thought from sensuous things, namely, that they
who think from them, have very little wisdom (n. 5089, 5094,
6201, 6310-6312, 6314, 6316, 6318, 6598, 6612, 6614, 6622,
6624); that man is elevated from sensuous things, and that
when thus elevated he comes into a milder light ; and that this
is especially the case with those who are being regenerated (n.
6183, 6313, 6315). From all this is now plain what is meant
by " putting off the shoes from upon the feet." That the natu-
ral with man is external, middle, and internal, see n. 4570,
5118, 5126, 5497, 5649. The internal natural is signified by
the " feet," the middle natural by the " soles of the feet," and
the external by the "shoes."
6845. For the place whereon thou standest a ground of holi-
ness is this. That this signifies that otherwise the Divine can-
not enter, is evident from the signification of "place," as being
state (n. 2625, 2837, 3356, 3387, 4321, 4882, 5605), whence
"the place whereon thou standest" denotes the state in which
he as yet is ; and from the signification of " ground of holiness,"
as being the holy which proceeds from the Lord. Thus it is a
state of the holy proceeding from the Lord's Divine Human
which is meant by these words. That it signifies that other-
wise the Divine cannot enter, follows from what goes before,
namely, that if man were not removed from sensuous things,
which are the externals of the natural, that is, if he were not
elevated from these to things interior, the Divine could not flow
in. The reason why the Divine cannot flow in with man so
long as he is in these sensuous things, is that the influx from
the Divine passes on even to those things which are last in or-
der, thus down to the sensuous things which are the externals
of the natural with man; and if the things therein be merely
bodily and earthly, the Divine things which flow in are there
N. 6845] CHAPTER III. VERS. 4-6 119
dissipated, because they are not in agreement. Therefore when
man is about to receive the Divine, that is, the things which are
of faith and love, he is elevated from sensuous things ; and when
he has been elevated from them, the Divine no longer flows in
thither, namely, into the external sensuous, but into the inte-
rior plane into which the man has been elevated. That this is
the case it has been given me to know from much experience.
6846. And He said, I am the God of thy father. That this
signifies the Divine which was of the Ancient Church, is evi-
dent from the signification of " father," as being the Ancient
Church (see n. 6075). The Ancient Church is called "father"
because from it were born the churches which came after it,
namely, the Hebrew Church, and afterward the church that
was among the posterity of Jacob. For the rites and statutes
which were commanded to the posterity of Jacob through
Moses, were not new, but had previously existed in the ancient
churches, and were only restored among the sons of Jacob.
They were restored because with other nations they had become
idolatrous, and in Egypt and in Babel had been turned into
magic. That these rites and statutes existed in the ancient
churches, can be seen from many passages in the Word. Hence
then it is that the Ancient Church is meant by "father," and
is also called " father" in the Word where the church is treated
of. The God who was worshiped in the Ancient Church was
the Lord as to the Divine Human, and it was known to them
that it was the Lord who was represented in every rite of their
church; and many of them also knew that the Lord was to
come into the world, and was to make the Human in Himself
Divine. Nor in that church was any other meant by Jehovah,
for He had appeared to them as a Divine Man, and was called
"Jehovah" (n. 1343, 5663), as also afterward to Abraham ( Gen.
xviii. 2), to Joshua (Josh. v. 13-15), to Gideon (Judges vi. 11),
and to Manoah and his wife (Judges xiii. 3). And He was
acknowledged as the God of the universe, and the Only One
whom they should adore. Hence then it is that by "the God
of thy father," is meant in the internal sense the Divine which
was of the Ancient Church, that is, the Lord ; but in the exter-
nal historic sense there is meant Abraham, and also Isaac and
Jacob.
120 EXODUS [N. 6847
6847. The God of Abraham, the God of Isaac, and the God
of Jacob. That this signifies the Divine Itself, and the Divine
Human, thus the Lord, is evident from the representation of
Abraham, of Isaac, and of Jacob, as being the Divine Itself,
and the Divine Human of the Lord. (That Abraham repre-
sents the Lord as to the Divine Itself, Isaac as to the Divine
rational, and Jacob as to the Divine natural, see n. 1893, 2011,
2066, 2072, 2083, 2630, 3194, 3210, 3245, 3251, 3305, 3439,
3704, 4180, 4286, 4538, 4570, 4615, 6098, 6185, 6276, 6425,
6804.) By " God" is signified the Divine, and by these names
the representative ; hence these things in the Lord are what are
meant by " the God of Abraham, the God of Isaac, and the God
of Jacob."
6848. And Moses covered his faces. That this signifies that
the interiors were guarded, is evident from the signification of
the " faces," as being the interiors (see n. 1999, 2434, 3527, 4066,
4796, 4797, 5102). That "to cover" denotes to guard, follows
from the connection in the internal sense, for it is said that
" he covered his faces because he was afraid to look upon God,"
and by this is signified lest the interiors should be injured by
the presence of the Divine Itself. How this is will be told in
what follows.
6849. Because he was afraid to look upon God. That this
signifies lest they should be injured by the presence of the Di-
vine Itself, is evident from the signification of "being afraid,"
as being fear lest they should be injured, namely, the interiors,
for this was the cause of the fear ; and from the signification
of "looking upon God," as being the presence of the Divine
Itself; for the Lord is presented before man in no other way
than by an internal looking, which is effected through the faith
that is from charity. If the Lord appears to any one in an
outward form, still it is the interiors which are affected, for
the Divine penetrates to the inmosts. In regard to the inte-
riors not being injured by the presence of the Divine Itself,
and that on this account they were protected, the case is this.
The Divine Itself is pure love, and pure love is like a fire
which is more ardent than the fire of the sun of this world ;
and therefore if the Divine love in its purity were to flow into
any angel, spirit, or man, he would utterly perish. Hence it is
N. 6849] CHAPTER III. VERS. 4-6 121
that Jehovah or the Lord is in the Word so often called a " con-
suming fire." Lest therefore the angels in heaven should be
injured by the influx of heat from the Lord as a sun, they are
each of them veiled over by a certain thin and suitable cloud,
whereby the heat flowing in from that sun is tempered. [2]
That without this preservation every one would perish at the
presence of the Divine, was known to the ancients ; and there-
fore they were afraid to see God, as is evident in the book of
Judges : —
Gideon saw that he was an angel of Jehovah; and therefore Gideon
said, Ah Lord Jehovih! forasmuch as I have seen an angel of Jehovah
face to face. And Jehovah said to him, Peace be to thee; fear not, for
thou shalt not die (vi. 22, 23).
In the same book : —
Manoah said unto his wife, Dying we shall die, because we have seen
God (xiii. 22).
And in the book of JSxodus : —
Jehovah said unto Moses, Thou canst not see My faces, for no man
shall see Me and live (xxxiii. 20).
When therefore it was given Moses to see God, he was put into
a hole of the rock (verse 22); by which was represented the
obscurity of faith, and also the cloudiness which covered him
over, and by which he was protected. [3] How dangerous it
would be for the angels if they were looked upon by the Di-
vine, without being veiled with a cloud, can be plainly seen from
the fact that when the angels look at any spirit who is in evil,
he appears to be turned into something inanimate, as has been
frequently given me to see. The reason is, that through the
angelic sight the light find heat of heaven fall there, and with
these the truth of faith and the good of love, and when these
penetrate, the wicked are almost deprived of life by them. [4]
This being the effect of a look from the angels, how much more
would be the effect of a look from the Lord ! This is the rea-
son why the hells are quite removed from heaven, and why they
who are there desire to be removed, for unless this is done they
are direfully tormented. From this it is plain what is meant
by these words : —
122 EXODUS [N. 6849
They shall say to the mountains and to the rocks, Fall on us and hide
us from the face of Him that sitteth on the throne (Rev. vi. 16; Luke
xxiii. 30; Hosea x. 8).
[5] From the fact that the presence of the Divine Itself is of
such a nature that no angel can endure it unless he is protected
by a cloud, which tempers and moderates the rays and heat
from that sun, it is very evident that the Lord's Human is Di-
vine; for unless it were Divine, it could never be so united to
the Divine Itself which is called the " Father," that they may
be one, according to the Lord's words in John xiv. 10, and else-
where. For what so receives the Divine must needs be alto-
gether Divine ; what is not Divine would be utterly dissipated
by such a union. To speak by comparison, what can be put
into the solar fire, and not perish, unless it is of a solar nature ?
and in the same way, who can be introduced into the ardor of
infinite love except him who is in the ardor of the like love?
consequently, who but the Lord alone ? That the Father is in
Him, and that the Father does not appear except in His Di-
vine Human, is evident from the Lord's words in John : —
No one hath ever seen God; the only-begotten Son, who is in the bosom
of the Father, He hath set Him forth (i. 18).
Ye have neither ever heard His voice, nor seen His shape (v. 37).
6850. Verses 7, 8. And Jehovah said, Seeing I have seen
the affliction of My people, which is in Egypt, and I have heard
their cry from before their taskmasters ; for I have known their
sorrows ; and lam come down to liberate them out of the hand of
the Egyptians, and to make them come up out of that land unto a
land good and broad, unto a land flowing with milk and honey,
unto the place of the Canaanite, and the Hlttite, and the Amo-
rite, and the Perizzite, and the Hivite, and the Jebusite. "And
Jehovah said, Seeing I have seen the affliction of My people,"
signifies mercy toward those who are of the spiritual church
after infestations by falsities ; " and I have heard their cry from
before their taskmasters," signifies the aid of mercy against
those who desired to compel them to serve ; " for I have known
their sorrows," signifies foresight in regard to how much they
would be immersed in falsities; "and I am come down to de-
liver them out of the hand of the Egyptians," signifies that He
would let Himself down to them to set them free from the
N. 6850] CHAPTER III. VERS. 7, 8 123
power of false memory -knowledges, which endeavor to destroy
the truths of the church; "and to make them come up out of
that land," signifies that they should be elevated ; " unto a land
good and broad," signifies to heaven, where are the good of
charity and the truth of faith; "flowing with milk and honey,"
signifies the pleasantness and delight thence ; " unto the place
of the Canaanite, and the Hittite," signifies the region occu-
pied by evils from falsities ; "and the Amorite, and the Periz-
zite," signifies by evils and the derivative falsities; "and the
Hivite, and the Jebusite," signifies by idolatry in which there
is somewhat of good and truth.
6851. And Jehovah said, Seeing I have seen the affliction of
My people. That this signifies mercy toward those who are of
the spiritual church after infestations by falsities, is evident
from the signification of "saying," in the historicals of the
Word, as being perception (of which frequently above); but
when it is said of Jehovah, or the Lord, it does not denote
perception, but omniscience, because the Lord perceives and
knows each and all things from eternity ; and from the signifi-
cation of "Seeing I have seen," when said of Jehovah or the
Lord, as being mercy, for when the Lord sees any one in mis-
ery, or in affliction, He is merciful to him (the Lord indeed
sees all, and thus is merciful to all, but it is not said that He is
merciful with respect to any but those who receive His mercy,
that is, who are in good); and from the signification of "afflic-
tion," as being infestation (see n. 6663), here by falsities, be-
cause by the Egyptians, by whom are signified false memory-
knowledges (n. 6651, 6679, 6683) ; and from the signification
of "a people," as being those who are of the spiritual church
(n. 2928). They who are of the celestial church are in the
Word called "a nation."
6852. And I have heard their cry from before their taskmas-
ters. That this signifies the aid of mercy against those who
desired to compel them to serve, is evident from the significa-
tion of a " cry," as being entreaty (see n. 6801) ; and from the
signification of "to hear," as being to obey and notice (n. 5017);
but when it is said of Jehovah or the Lord, it denotes to bring
the aid of mercy to him who implores it. It is with hearing as
it is above (n. 6851) with seeing, namely, that the Lord hears
124 EXODUS [N. 6852
all, and thus brings aid to all, but according to the necessities.
They who cry, and implore Him for themselves alone, and thus
against others, as the wicked are wont to do: these also the
Lord hears, but He does not bring them aid, and when He does
not bring aid, it is said that He "does not hear:" — and from
the signification of " taskmasters," as being those who desire to
compel to serve. That a " taskmaster" or " exactor" denotes one
who compels to serve, is evident from these passages : —
The peoples shall take them, and bring them to their place, and they
shall rule over their exactors. It shall come to pass in the day that Jeho-
vah shall give thee rest from thy sorrow, and from thy trouble, and from
the hard service wherein thou wast made to serve, that thou shalt utter
this parable concerning the king of Babylon, How hath the exactor
ceased! (Isa. xiv. 2-4).
I will encamp about My house because of the army, because of him
that goeth and of him that returneth, that the exactor may not pass
through upon them any more (Zech. ix. 8).
They were called " exactors" who exacted tribute (2 Kings xxiii.
35; Deut. xv. 3), and also they who compelled them to work ac-
cording to the imposition of the tributes. They are also called
"princes of tributes" (Exod. i. 11); that these are they who
compelled them to serve may be seen above (n. 6659).
6853. For I have known their sorrows. That this signifies
foresight in regard to how much they would be immersed in
falsities, is evident from the signification of " knowing," when
said of the Lord, as being foresight (that " to know" denotes
foresight is because the Lord knows each and all things from
eternity) ; and from the signification of " sorrows," as being
immersion in falsities; for when they who are in good are im-
mersed in falsities, they come into anguish and anxieties, and
are tormented; for they love truths and abhor falsities, and con-
stantly think about salvation, and about their unhappiness if
falsities should rule with them. But they who are not in good,
care not whether they are in falsities or in truths, for they do
not think at all about salvation, or about unhappiness, because
they do not believe in these things. The delights of the loves
of self and of the world take away all belief about the life after
death. These persons are perpetually immersed in falsities.
Immersion in falsities appears in the other life like one who is
immersed in waves, which according to the abundance of fal-
N. 6853] CHAPTER III. VEUS. 7, 8 125
sities rise higher and higher, until at last they rise over his
head; the waves appearing thinner or denser according to the
quality of the falsities. With the wicked the immersion ap-
pears as a mistiness and as a cloudiness more or less dusky,
which compasses them about, and quite separates them from
the serenity of the light of heaven.
6854. And I am come down to liberate them out of the hand
of the Egyptians. That this signifies that He would let Him-
self down to them, to set them free from the power of the false
memory-knowledges which endeavor to destroy the truths of
the church, is evident from the signification of " coming down,"
as being to let Himself down (of which below) ; from the sig-
nification of "to liberate," as being to set free, for he who sets
free from falsities, liberates ; from the signification of " hand,"
as being power (n. 878, 3387, 3563, 4931-4937, 5544) ; and from
the signification of the "Egyptians," as being false memory-
knowledges which are contrary to the truths of the church
(see n. 6651, 6679, 6683), thus which endeavor to destroy them.
As regards the fact that the Lord comes down, the case is this.
The Lord is said to "come down," or to "let Himself down,"
when He comes to Judgment (n. 1311) ; and also when He
comes to lower regions, here to those who are of the spiritual
church, who are signified by the " sons of Israel ;" for these are
treated of in the internal sense, how they are infested by fal-
sities, and then endure temptations, and afterward are liber-
ated, that they may be introduced into heaven. [2] But in the
contents of this and the following verses, in the internal sense,
there is a still greater mystery, which is not yet known in the
church, and therefore is to be made known. They who are
called " the spiritual" (who are such as can be regenerated only
as to the intellectual part, but not as to the will part, and in
whose intellectual part therefore a new will is implanted by
the Lord, which will is according to the doctrinal things of
faith pertaining to their church) : these, namely such spiritual
men, were saved only by the Lord's coming into the world.
The reason is that the Divine passing through heaven, which
was the Divine Human before the Lord's coming, could not
reach them, because the doctrinal things of their church were
for the most part not true, and consequently the good which is
126 EXODUS [N. 6854
of the will was not good (see n. 6427). As these could be saved
only by the coming of the Lord, and thus could not before
be raised into heaven, therefore they were meanwhile kept in
the lower earth, in places there which in the Word are called
"pits;" which earth was beset about by the hells where are
falsities, by which they were then much infested, and yet were
guarded by the Lord. But after the Lord came into the world,
and made the Human in Himself Divine, then He delivered
those who were there in "pits," and raised them to heaven;
and out of them He also formed the spiritual heaven, which is
the second heaven. This is meant by the descent of the Lord
to the lower regions, and by the deliverance of those who were
bound. [3] This is the mystery which in the internal sense
is also described in this and the following verses. See what
was shown above about these spiritual men, namely : That the
spiritual are in obscurity as to the truth and good of faith (n.
2708, 2715, 2718, 2831, 2849, 2935, 2937, 3241, 3833, 6289) :
That their obscurity is illumined by the Lord's Divine Human
(n. 2716, 4402) : That as they are in obscurity as to the truth
and good of faith, they are very much assaulted by the hells,
but that the Lord continually protects them (n. 6419) : That
the spiritual cannot be regenerated as to the will part, but only
as to the intellectual part, and a new will is there formed by
the Lord (n. 863, 875, 895, 927, 928, 1023, 1043, 1044, 2256,
4328, 4493, 5113) : That the spiritual were saved by the com-
ing of the Lord into the world (n. 2833, 2834, 3969). [4] In
the prophetic Word occasional mention is made of the " bound,"
and of the " bound in the pit," and that they were delivered by
the Lord ; by whom are specifically meant those who are here
spoken of, as in these passages : —
I Jehovah have called Thee in righteousness, and will hold Thy hand,
because I will keep Thee, and give Thee for a covenant to the people, for a
light of the nations, to open the blind eyes, to bring out the bound from the
prison, and them that sit in darkness out of the prison house (Isa. xlii. 6, 7).
I kept Thee, and gave Thee for a covenant of "the people, to restore the
land, to divide the wasted heritages; to say to the bound, Go forth, to
them that are in darkness, Be ye revealed. They shall feed upon the
ways, and on all hillsides is their pasture (Isa. xlix. 8, 9) ;
this is manifestly said of the Lord. Specifically "the bound"
denote those who were detained in the lower earth until the
N. 6854] CHAPTER III. VERS. 7, 8 127
Lord's coming, and who were then raised into heaven ; and in
general all those who are in good, and are kept by falsities as
it were bound, from which they nevertheless desire to work
their way out. [5] Again: —
By the blood of Thy covenant I will send forth Thy bound out of the
pit (Zech. ix. 11).
Gathering they shall be gathered together, the bound in the pit, and
shall be shut up in the prison; after a multitude of days they shall be
visited (Isa. xxiv. 22);
"the bound in the pit" denote the same.
Jehovah hath anointed Me to preach good tidings to the poor; He hath
sent Me to bind up the brokenhearted, to preach liberty to the captives, to
the bound, to the blind,* to proclaim the year of Jehovah's good pleasure
(Isa. Ixi. 1).
The people walking in darkness have seen a great light; they that dwelt
in the land of the shadow oit death, upon them hath the light shined (Isa.
ix. 2).
6855. And to make them come up out of that land. That
this signifies that they should be raised, namely, from the place
and state where they are being infested by falsities, is evident
from the signification of " to make to come up," as being to be
raised; and from the signification of "land," here the land of
Egypt, as being the place and state where they are infested by
falsities. That " Egypt" is the false memory -knowledge which
infests has been already shown ; the like is also signified by the
"land of Egypt."
6856. Unto a land good and broad. That this signifies to
heaven where are the good of charity and the truth of faith, is
evident from the signification of "land," here the land of
Canaan, as being the Lord's kingdom, thus heaven (see n. 1607,
3038, 3481, 3705, 4447); from the signification of a "good land,"
as being the good of charity there; and from the signification
of a "broad land," as being the truth of faith there. (That
" breadth" denotes the truth which is of faith, see n. 3433, 3434,
4482.)
6857. Flowing with milk and honey. That this signifies the
pleasantness and delight thence, is evident from the significa-
tion of "milk," as being the celestial spiritual, or the truth of
* Oculis capto, literally, " to him that is taken as to his eyes." See n. 2906.
[REVISER.]
128 EXODUS [N. 6857
good (see n. 2184) ; and as it denotes the truth of good, it de-
notes also the pleasantness thereof, for these are conjoined; and
from the signification of "honey," as being delight (n. 5620).
From what was shown above (n. 6854) it can be seen what is
meant by "making to come up out of that land to a land good
and broad, flowing with milk and honey," namely, that they
who had been detained in the lower earth in pits there until
the Lord's coming, should then be raised to heaven where are
the good of charity and the truth of faith and the derivative
pleasantness and delight. These things are specifically signi-
fied by these words ; but in general are signified all of the spir-
itual church who are in temptation and are liberated from it.
6858. Unto the place of 'the Canaanite, and the Hittite. That
this signifies the region occupied by evils from falsities, is evi-
dent from the representation of the Canaanites, as being evils
from the falsities of evil (see n. 4818) ; and from the represen-
tation of the Hittites, as being falsities from which are evils
(n. 2913). (By the nations in the land of Canaan which are
enumerated here and also in other places, as Gen. xv. 18, 19;
Exod. xxiii. 23, 28; xxxiii. 2; xxxiv. 11; Deut. vii. 1; xx. 17;
Josh. iii. 10; xxiv. 11; Judges iii. 5, are signified all kinds of
evil and falsity.) What is meant by the region occupied by
evils from falsities, and also by the other kinds of evil and fal-
sity, must be told. Before the coming of the Lord into the
world, evil genii and spirits occupied all that region of heaven
to which the spiritual were afterward taken up ; for before the
coming of the Lord many such roamed at large and infested
the good, especially the spiritual who were in the lower earth ;
but after the coining of the Lord they were all thrust down
into their hells, and that region was set free, and was given for
an inheritance to those who were of the spiritual church. It
has been frequently observed that as soon as any place is left
by good spirits it is occupied by evil ones; and that the evil
are driven out of it, and as soon as this is done it again passes
to those who are in good. The reason is that the internals con-
tinually burn to destroy the things of heaven, especially those
to which they are in opposition ; and therefore when any place
is left, being then without protection, it is immediately occupied
by the evil. As before said, this is especially meant by the re-
N. 6858] CHAPTER III. VERS. 7, 8 129
gion occupied by evils and falsities, which is signified by the
place where the nations were that were to be driven out. This,
together with what was said above (n. 6854), is a great mystery,
which cannot be known without being revealed.
6859. And the Amorite, and the Perizzite. That this signi-
fies by evils and the derivative falsities, is evident from the
representation of the Amorite, as being evil (see n. 1857, 6306) ;
and from the representation of the Perizzite, as being falsity
(n. 1573, 1574). There are two origins of evil, and also two
origins of falsity. One origin of evil is from falsity of doctrine
or of religiosity ; the other is from the cupidities of the love of
self and of the world. As just said, the falsity of the first
origin is from falsity of doctrine or of religiosity ; and the fal-
sity of the other origin is from the evil of the cupidities of the
said loves. These evils are what is signified by the "Canaan-
ite" and the " Amorite," and these falsities by the " Hittite" and
the "Perizzite."
6860. And the Hivite, and the Jebusite. That this signifies
by idolatry in which there is somewhat of good and truth, is
evident from the representation of the Hivite, as being idolatry
in which there is somewhat of good ; and from the representa-
tion of the Jebusite, as being idolatry in which there is some-
what of truth. That such things are signified by these nations,
can be seen from the fact that it was permitted that a covenant
should be made with the Gibeonites by Joshua and the elders
(Josh. ix. 3, seq.); and that they were made hewers of wood
and drawers of water for the house of God (verses 23, 27);
that these were Hivites see verse 7, and xi. 19. That by the
Jebusites are represented those who were in idolatry, but in
which there was somewhat of truth, can be seen from the fact
that the Jebusites were long tolerated in Jerusalem, and were
not driven out of it (Josh. xv. 63; xviii. 28; 2 Sam. v. 6-10).
6861. Verses 9-12. And now behold the cry of the sons
of Israel is come unto Me, and I have also seen the oppression
wherewith the Egyptians oppress them. And now go, and I will
send thee unto Pharaoh, and do thou bring forth My people the
sons of Israel out of Egypt. And Moses said unto God, Who
am I that I should go unto Pharaoh, and that I should bring
forth the sons of Israel out of Egypt? And he said, Because I
VOL. IX.— 9
130 EXODUS [N. 6861
will be with thee ; and this shall be the sign to thee that I have
sent thee : when thou hast brought forth the people out of Egypt,
ye shall worship God near this mountain. "And now behold
the cry of the sons of Israel is come unto Me," signifies pity for
those who are of the spiritual church; "and I have also seen
the oppression wherewith the Egyptians oppress them," signi-
fies by reason of the endeavor of subjugation by those who
were in falsities ; " and now go, and I will send thee unto Pha-
raoh," signifies the holy proceeding from the Lord's Human,
by which the infesting falsities would be dispersed; "and do
thou bring forth My people the sons of Israel out of Egypt,"
signifies the consequent liberation of those who were of the
spiritual church from infesting falsities; "and Moses said unto
God," signifies perception from the Divine and humiliation;
" who am I that I should go unto Pharaoh ?' ' signifies not be-
ing yet in such a state as to seem to himself to be able to go
to and remove the infesting falsities ; " and that I should, bring
forth the sons of Israel?" signifies and thus to liberate those
of the spiritual church ; " and He said, Because I will be with
thee," signifies that the Divine will be in the Human; "and
this shall be the sign to thee that I have sent thee," signifies
the knowledge that the Divine proceeded from Himself; "when
thou has brought forth the people out of Egypt," signifies when
the spiritual are liberated from infestation by falsities; "ye
shall worship God near this mountain," signifies then percep-
tion and acknowledgment of the Divine from love.
6862. And now behold the cry of the sons of Israel is come
unto Me. That this signifies pity for those who are of the
spiritual church, is evident from the signification of a "cry,"
as being entreaty for aid (see n. 6801), and therefore when it
is said that "a cry comes unto Jehovah," or the Lord, it in-
volves the same as "hearing," and "hearing" denotes to bring
the aid of mercy, or compassion (n. 6852) ; and from the signi-
fication of the " sons of Israel," as being those who are of the
spiritual church (n. 6637).
6863. And I have also seen the oppression wherewith the
Egyptians oppress them. That this signifies by reason of the
endeavor to subjugate by those who are in falsities, is evident
from the signification of "the oppression wherewith they op-
N. 6863] CHAPTER III. VERS. 9-12 131
press," as being an endeavor to subjugate (that it denotes an
endeavor to subjugate, and not subjugation itself, is because
they who are of the Lord's spiritual church cannot be subju-
gated by those who are in falsities, because the Lord protects
them); and from the signification of "the Egyptians," as being
falsities (see n. 6692).
6864. And now go, and I will send thee unto Pharaoh. That
this signifies the holy proceeding from the Lord's Human by
which infesting falsities would be dispersed, is evident from
the representation of Moses, who was to go, and who was sent,
as being the Lord as to the law Divine (see n. 6723, 6752, 6771,
6827), thus as to the Human; for when the Lord was in the
world, He first made His Human Divine truth, which is the
same as the law Divine ; and afterward He completely glorified
His Human, and made it Divine good (between Divine truth
and Divine good there is a difference such as there is between
the light from the sun and the fire in the sun) ; and from the
signification of "to be sent," as being to proceed (n. 2397, 4710,
6831), here holy truth (that holy is predicated of truth see n.
6788) ; and from the representation of Pharaoh, as being falsity
(n. 6651, 6679, 6683, 6692). It is added that infesting falsities
would be dispersed, namely, by the holy proceeding from the
Lord's Human, because in what follows the subject treated of
is the liberation of the sons of Israel, that is, of those who
were of the Lord's spiritual church, from falsities ; from which
they can in no wise be liberated except by the holy which pro-
ceeds from the Lord. For the holy proceeding from the Lord
not only disperses infesting falsities, but also reduces all things
into Divine order, both those which are in the heavens, and
those which are in the hells ; and causes the heavens to be most
distinct according to goods and the derivative truths, and the
hells also to be most distinct according to evils and the deriva-
tive falsities ; and likewise causes evils to be opposite to goods,
and falsities to truths, in order that a spiritual equilibrium
may exist, and everything be in a free state.
6865. And do thou bring forth My people the sons of Israel
out of Egypt. That this signifies the consequent liberation of
those who are of the spiritual church from infesting falsities,
is evident from the signification of "bringing forth," as being
132 EXODUS [N. 6865
liberation; from the signification of the "sons of Israel," as
being those of the spiritual church (see n. 6637) ; and from the
signification of "Egypt," as being the false memory-knowledge
which is against the truths of the church ; thus infesting falsity
(see n. 6692). [2] It is false memory -knowledge which chiefly
infests those of the spiritual church ; because they have no per-
ception of truth from good, but only the memory-knowledge of
truth from doctrine ; they who are such are very much infested
by memory-knowledges. For memory -knowledges are the most
general vessels, which sometimes appear contrary to truths,
until truths being let into them make them transparent, and
thus not to be noticed. Moreover memory-knowledges are full
of the fallacies of the senses, which cannot be dispelled by
those who are in mere knowledges from doctrine, and not in
the perception of truth from good ; mainly because the light of
the world predominates with them, which light appears clear
so long as the light of heaven does not flow into it, but as soon
as the light of heaven flows in, instead of light it becomes ob-
scurity. Hence it is that these persons are enlightened and
clever in the things of the world, but obscured and dull in the
things of heaven. [3] These believe themselves enlightened
when they have confirmed in themselves the doctrinal things
of the church, but it is a sensuous light from the light of the
world which then deceives them ; for doctrinal things of every
kind can be confirmed, as Jewish doctrinal things by the Jews,
enthusiastic ones by enthusiasts, Socinian ones by the Socin-
ians, and heresies by heretics of every sort; and when they
have been confirmed, they appear to them in the sensuous light
as very truths. But they who are in the light of heaven are in
enlightenment from the Lord ; and before confirmations, by
looking into the memory-knowledges which are beneath and
are there arranged in order, they discern whether it is a truth
that may be confirmed or not. Hence it is evident that these
latter have an interior view, which is above the memory-knowl-
edges, and thus is distinct; whereas the former have a lower
view, which is within the memory-knowledges, and thus is an
entangled one (see n. 2831).
6866. And Moses said unto God. That this signifies percep-
tion from the Divine and humiliation, is evident from the sig-
N. 6866] CHAPTER III. VERS. 9-12 133
nification of "saying," as being perception (of which frequently
above); and from the representation of Moses, as being the Lord
as to the law Divine (see n. 6723, 6752, 6771, 6827). The Di-
vine is signified by "God." That these words also involve
humiliation is plain from what follows, for Moses says, " Who
am I that I should go to Pharaoh, and bring forth the sons of
Israel ?" As by Moses is represented the Lord, and mention
is here made of humiliation, something must be said about the
state of the Lord's humiliation when He was in the world. So
far as the Lord was in the human not yet made Divine, so far
He was in humiliation; but so far as He was in the Human
made Divine, so far He could not be in humiliation, for so far
He was God and Jehovah. The reason why He was in humil-
iation when in the human not yet made Divine, was that the
human which He took from the mother was by heredity evil,
and this could not come near to the Divine without humiliation ;
for in genuine humiliation a man divests himself of all ability
to think and do anything from himself, and wholly leaves him-
self to the Divine, and thus draws near to the Divine. The
Divine was indeed in the Lord, because He was conceived of
Jehovah, but this appeared remote in so far as His human was
in the heredity from the mother ; for in spiritual and heavenly
things it is unlikeness of state that causes removal and absence,
and it is likeness of state that causes approach and presence ;
and it is love that makes likeness and unlikeness. All this
shows whence came the state of humiliation with the Lord
when He was in the world ; but afterward, when He put off all
the human which He took from the mother, insomuch that He
was no longer her son, and put on the Divine, then the state
of humiliation ceased, for then He was one with Jehovah.
6867. Who am I that I should go unto Pharaoh? That this
signifies not being yet in such a state as to seem to himself to
be able to go and remove the infesting falsities, is evident from
the signification of "Who am I ?" as being that he was not yet
in such a state ; and from the signification of " going to Pha-
raoh," as being to go to the infesting falsities, for by "Pharaoh"
is signified falsity which infests (see n. 6651, 6679, 6683). That
it also denotes to remove, is because the holy proceeding from
the Lord's Human (of which above, n. 6864) removes falsities
134 EXODUS [N. 6867
and evils, because these are quite unable to endure its presence.
As these things were said from humiliation, it is said that he
did not yet seem to himself able to do this.
6868. And that I should bring forth the sons of Israel. That
this signifies and thus to liberate those of the spiritual church,
is evident from the signification of "bringing forth," as being
to liberate (see n. 6865) ; and from the representation of the
sons of Israel, as being those of the spiritual chxirch (n. 6637,
6862, 6865).
6869. And He said, Because I will be with thee. That this
signifies that the Divine will be in the Human, is evident from
the representation of Moses, as being the Lord as to the law
Divine (see n. 6723, 6752, 6771, 6827), thus as to the Human,
for as shown above, the Lord made His Human the law Divine,
that is, Divine truth, when He was in the world; and from the
signification of " I will be with thee," as being the Divine, for
it is Jehovah who speaks.
6870. And this shall be the sign to thee that I have sent thee.
That this signifies the knowledge that the Divine proceeded
from Himself, is evident from the signification of a " sign," as
being the confirmation of truth, and hence the knowledge that
it is so ; and from the signification of " being sent," as being to
proceed (n. 2379, 4710, 6831) ; thus " to be sent of God" de-
notes to proceed from the Divine; and it also denotes that the
Divine proceeds from Himself, for he who proceeds from the
Divine, receives the Divine and advances it further.
6871. When thou hast brought forth the people out of Egypt.
That this signifies when the spiritual have been liberated from
infestation by falsities, is evident from the signification of
" bringing forth," as being to liberate (of which above, n. 6865,
6868); from the signification of the "sons of Israel," who in
this case are " the people," as being the spiritual, that is, those
of the spiritual church (see n. 6637, 6862, 6865) ; and from the
signification of " Egypt," as being false memory-knowledge in-
festing (n. 6692).
6872. Ye shall worship God upon this mountain. That this
signifies then perception and acknowledgment of the Divine
from love, is evident from the signification of "worshiping
God," as being adoration of the Divine, but when said of the
N. 6872] CHAPTER III. VERS. 9-12 135
Lord, it denotes the perception and acknowledgment of the Di-
vine in the Human; and from the signification of "mountain,"
as being the good of the Divine love (see n. 795, 796, 2722,
4210, 6435, 6829). Hence it is evident that by " worshiping
God upon this mountain," when said of the Lord, is signified
the perception and acknowledgment of the Divine from love.
[2] What the perception and acknowledgment of the Divine
from love are, must be told. Every man's quality is known from
his love; for love is the being of the life of every one, from it
springing the veriest life itself ; such therefore as the love is
with a man, such is the man. If there is the love of self and
of the world, consequently the love of revenge, of hatred, of
cruelty, of adultery, and the like, the man is a devil as to his
spirit, or as to the interior man which lives after death, how-
ever he may appear in the outward form. But if there is with
a man the love of God and the love of the neighbor, and conse-
quently the love of good and truth, also of what is just and hon-
orable, then however he may appear in the outward form, he
is an angel as to his spirit which lives after death. But He
with whom there is Divine love, which was with the Lord alone,
is God; thus His Human was made Divine when He received
in the Human the love of His Father, which was the being of
His life. From all this it can be seen what is meant by the
perception and acknowledgment of the Divine from love. [3]
That man is altogether as is his love, is a constant truth, as is
plain from the angels in the other life, who when seen appear
as forms of love, the love itself not only shining forth, but also
exhaling from them, so that you would say that they are wholly
nothing but loves. The reason is, that all the interiors of an
angel, as also of a man, are nothing but forms recipient of life,
and because they are forms recipient of life, they are forms re-
cipient of loves, for loves make the life of man. When there-
fore the inflowing love and the recipient form are in agreement,
it follows that the angel or man is such as his love is ; and this
not only in his organic beginnings, which are in the brain, but
also in the whole body, for the body is nothing but an organ
derived from its beginnings. [4] From all this it can be seen
that man is made altogether new when he is being regenerated,
for then each and all things with him are so disposed as to re-
136 EXODUS [N. 6872
ceive heavenly loves. Neverthless with man the prior forms
are not destroyed, but only removed ; but with the Lord the
prior forms, which were from the maternal, were completely
destroyed and extirpated, and Divine forms were received in
their place. For the Divine love does not agree with any but
a Divine form ; all other forms it absolutely casts out ; hence
it is that the Lord when glorified was no longer the son of
Mary.
6873. Verses 13-15. And Moses said unto God, Behold I
come unto the sons of Israel, and say to them, The God of your
fathers hath sent me unto you ; and they say to me, What is
His name ? what shall I say unto them ? And God said unto
Moses, I AM WHO I AM; and He said, Thus shalt thou say
to the sons of Israel, I AM hath sent me unto you. And God said
further unto Moses, Thus shalt thou say unto the sons of Israel,
Jehovah the God of your fathers, the God of Abraham, the God
of Isaac, and the God of Jacob, hath sent me unto you; this is
My name forever, and this is My memorial unto generation and
generation. "And Moses said unto God," signifies perception
from the Divine ; " Behold I come unto the sons of Israel," sig-
nifies about those who are of the spiritual church; "and say
unto them, The God of your fathers hath sent me unto you,"
signifies that the Divine of the Ancient Church will be with
those who are of the spiritual church; "and they say to me,
What is His name ?" signifies His quality ; " what shall I say
unto them ?" signifies what answer ; " and God said unto Moses,"
signifies the first instruction ; " I AM WHO I AM," signifies the
Being and Coming-f orth of all things in the universe ; " and He
said, Thus shalt thou say unto the sons of Israel," signifies the
second instruction; "I AM hath sent me unto you," signifies
that the Divine Coming-f orth shall be in that church ; " and God
said further unto Moses, Thus shalt thou say unto the sons of
Israel," signifies the third instruction ; " Jehovah the God of
your fathers," signifies the Divine of the Ancient Church ; " the
God of Abraham, the God of Isaac, and the God of Jacob," sig-
nifies the Divine Itself, and the Divine Human, thus the Lord ;
"hath sent me unto you," signifies that He will be in their
church; "this is My name forever," signifies that the Divine
Human is the quality of the Divine Itself; "and this is My
N. 6873] CHAPTER III. VERS. 13-15 137
memorial unto generation and generation," signifies that He
must be worshiped perpetually.
6874. And Moses said unto God. That this signifies per-
ception from the Divine, is evident from the signification of
"saying," in the historicals of the Word, as being perception.
That " God" denotes the Divine is plain. It is said perception
from the Divine, because all perception is thence.
6875. Behold I come unto the sons of Israel. That this sig-
nifies about those who are of the spiritual church, is evident
from the representation of the sons of Israel, as being those of
the spiritual church (see n. 6637, 6862, 6865).
6876. And say unto them, The God of your fathers hath sent
me unto you. That this signifies that the Divine of the An-
cient Church will be with those of the spiritual church, is evi-
dent from the signification of the "God of their fathers," as
being the Divine of the Ancient Church (that " fathers" denote
those who are of the Ancient Church, see n. 6050; 6075, 6846) ;
from the representation of the sons of Israel, here meant by
"you," as being those of the spiritual church (see n. 6875);
and from the signification of " being sent," as being to proceed
(n. 2397, 4710, 6831); here that He will be with them, for it is
said of the Divine of the Ancient Church that this shall be in
the spiritual church, which is represented by the sons of Israel.
[2] The Divine which was of the Ancient Church was the Lord
as to the Divine Human ; the Ancient Church had this from the
Most Ancient, and also from the fact that Jehovah was seen by
them in a human form. When therefore they thought of Jeho-
vah, they did not think of a Universal Entity, of which they
could have had no idea, but of the human Divine, into which
they could determine their thought ; for in this way they could
both think of Jehovah and be conjoined with Him by love.
Those who were of the Ancient Church, and especially those
of the Most Ancient, were much wiser than the men of our
times, and yet they could not think otherwise of Jehovah than
as of a Man, whose Human was Divine; nor did there then
flow into their thought any unbecoming idea taken from the
natural man, and his infirmity and evil, but that which flowed
in concerning Him was all holy. The angels themselves, who
so far excel men in wisdom, cannot think otherwise of the Di-
138 EXODUS [N. 6876
vine, for they see the Lord in the Divine Human; they know
that an angel, with whom all things are finite, can have no idea
whatever of the Infinite, except by what is like the finite.
[3] That in ancient times they adored Jehovah under a human
Divine, is very evident from the angels seen by Abraham in
human form, also afterward by Lot, and likewise by Joshua,
by Gideon, and by M'anoah, which angels were called "Jeho-
vah," and were adored as the God of the universe. At this day
if Jehovah were to appear in the church as a man, men would
take offence, and would think that He could not possibly be the
Creator and Lord of the universe, because He was seen as a
man; and moreover they would not have any other idea of Him
than as of a common man. In this they believe themselves
wiser than the ancients, not knowing that in this they are alto-
gether removed from wisdom; for when the idea of the thought
is directed to a Universal Entity altogether incomprehensible,
the idea falls into nothing, and is totally dissipated; and then
in its place comes the idea of nature, to which each and all
things are attributed. Hence the worship of nature is at this
day so common, especially in the Christian world.
6877. And they say to me, What is His name? That this
signifies His quality, is evident from the signification of
"name," as being quality (see n. 1754, 1896, 2009, 2628, 2724,
3006, 6674). From this question of Moses appears the quality
of the posterity of Jacob, namely, that they had not only for-
gotten the name " Jehovah," but also that they acknowledged
a number of gods, one of which was greater than another ; hence
it was that they would desire to know His name ; they believed
also that it was sufficient to acknowledge God as to name. That
the posterity of Jacob were such was because they were only
in externals without internals ; and they who are without in-
ternals cannot think otherwise about God, because they cannot
receive anything of light from heaven to enlighten their interi-
ors. In order therefore that they might acknowledge Jehovah,
it was said to them that the God of their fathers, the God of
Abraham, the God of Isaac, and the God of Jacob, had been
seen, and that He sent ; thus they were induced to acknowledge
Jehovah from a blind veneration for their fathers, but not from
any internal perception. It was also sufficient for that people
N. 6877] CHAPTER III. VERS. 13-15 139
to worship Jehovah merely as to name, because they could not
receive anything but the external of a church, thus that which
only represented its internal ; the external was instituted among
them also in order that what was represented thereby might
be presented in heaven in the internal form, and thus that
there might still be some conjunction of heaven with man.
6878. What shall I say unto them ? That this signifies what
answer, is evident without explication.
6879. And God said unto Moses. That this signifies the first
instruction, is evident from the signification of " God said" (here
to Moses, by whom is represented the Lord as to the Divine
truth, and from Moses to the people, thus from the Divine
truth proceeding from the Lord's Divine Human, to those of
the spiritual church), as being instruction, here the first instruc-
tion, because it is in regard- to God Himself who is to be wor-
shiped. For the first of the church is the knowledge that there
is a God, and that He is to be worshiped. His first quality to
be known is that He created the universe, and that the created
universe subsists from Him.
6880. / AM WHO I AM. That this signifies the Being
and Coming-forth of all things in the universe, is evident from
the fact that " I AM" is Being, and because He alone is Being,
it is said in the nominative case. That it is twice said " I AM,"
that is, "I AM WHO I AM," is because the one signifies Being
and the other Coming-forth ; thus the one signifies the Divine
Itself, which is called the " Father," and the other the Divine
Human, which is called the "Son;" for the Divine Human
comes-forth from the Divine Itself. But when the Lord as to
the Human also was made the Divine Being (Esse) or Jehovah,
then the Divine truth, which proceeds from the Lord's Divine
Human, is the Divine Coming-forth from the Divine Being.
From this it can be seen that the Divine Being cannot com-
municate Itself to any one except through the Divine Coming-
forth; that is, the Divine Itself cannot communicate Itself
except through the Divine Human, and the Divine Human can-
not communicate itself except through the Divine truth, which
is the Holy of the Spirit: this is meant by its being said that
all things were made by the Word (John i. 3). It appears to
man as if the Divine truth were not such that anything can
EXODUS [N. 6880
come forth by means of it; for it is believed that it is like a
voice, which being uttered with the lips, is dissipated. But it
is altogether otherwise : the Divine truth proceeding from the
Lord is the veriest reality, and such a reality that all things
have come forth from it, and all things subsist from it; for
whatever proceeds from the Lord is the veriest reality in the
universe; and such is the Divine truth, which is called the
" Word," through which all things were made.
6881. And He said, Thus shalt thou say unto the sons of
Israel. That this signifies the second instruction, is evident
from the signification of " God said," when said a second time,
as being something new of perception (see n. 2061, 2238, 2260) ;
here the something new of perception is the second instruction ;
and from the representation of the sons of Israel, as being those
of the spiritual church, for whom that instruction was.
6882. I AM hath sent me unto you. That this signifies that
the Divine Coming-forth shall be in that church, is evident
from the signification of "I AM," as being the Divine Itself
and the Divine Human (see just above, n. 6880) ; and from the
representation of Moses, as being the Lord as to the Divine
law, that is, as to the Divine truth (that the Divine truth is the
Coming-forth from the Divine Human, because it is what pro-
ceeds from Him, see also n. 6880) ; and from the signification of
" being sent to them," as being that it will be in the spiritual
church (n. 6876). This is the second instruction. The first
was that God, from whom all things are, must be acknowledged ;
the second is, that the Divine truth, which is from Him, must
be received.
6883. And God said further unto Moses, Thus shalt thou say
unto the sons of Israel. That this signifies the third instruction
is evident from what has been unfolded just above (n. 6881).
6884. Jehovah, the God of your fathers. That this signifies
the Divine of the Ancient Church, is evident from what was
said above (n. 6876), where are like words. In the external his-
toric sense, by " the God of their fathers" is meant the God of
Abraham, Isaac, and Jacob ; but in the internal sense is meant
the Divine of the Ancient Church. That the latter, and not
the former, is meant in the internal sense, can be seen from
the fact that the historicals of the Word cannot enter into
N. 6884] CHAPTER III. VERS. 13-15 141
heaven ; for the historical of the Word is natural and worldly,
and those who are in heaven are in no ideas but what are spir-
itual, so that they understand the Word spiritually; and what
is worldly, which is of the sense of the letter of the Word, is
at the very threshold of heaven turned into the spiritual sense.
That this is so, can in some measure be seen from the fact that
man also frequently turns those things which are said into such
as engage his whole thought; thus he who is in unclean things,
into what is unclean ; and he who is in clean things, into what
is clean. Hence then it is that they who are in heaven, by
"the God of your fathers" do not perceive the God of Abra-
ham, of Isaac, and of Jacob (for Abraham, Isaac, and Jacob are
not known in heaven), but the Lord who is represented by
them ; and therefore it is the Divine of the Ancient Church
which is signified by these words.
6885. The God of Abraham, the God of Isaac, and the God
of Jacob. That this signifies the Divine Itself and the Divine
Human, thus the Lord, is evident from what was shown above
(n. 6847), where are the same words.
6886. Hath sent me unto you. That this signifies that He
will be in their church, is evident from the signification of
" being sent to you," as being that He will be in the spiritual
church (see n. 6876, 6882).
6887. This is My name forever. That this signifies that the
Divine Human is the quality of the Divine Itself, is evident
from the signification of the name " God," as being all in one
complex whereby God is worshiped, thus His quality (see n.
2724, 3006, 6674) ; and as the Divine Itself cannot be worshiped,
because it cannot be approached either by faith or by love, be-
ing above every idea, according to the Lord's words in John : —
"No man hath seen God at any time: the only-begotten Son,
who is in the bosom of the Father, He hath set Him forth,"
(i. 18), and again, "Ye have neither heard His voice at any
time, nor seen His shape" (v. 37), therefore it is the Divine
Human, because the quality of the Divine Itself, which can be
approached and worshiped. [2] That the Divine Human is the
"name of Jehovah," is plain in John: —
Jesus said, Father, glorify Thy Name; then came there a voice from
heaven, I have both glorified, and will glorify again (xii. 28);
142 EXODUS [N. 6887
here the Lord as to the Divine Human calls Himself the " name
of the Father." In Isaiah : —
I Jehovah have called Thee in righteousness, and I will take hold of
Thy hand, because I will keep Thee, and give Thee for a covenant to the
people, for a light of the Gentiles; to open the blind eyes, to bring out
the bound from the prison, and them that sit in darkness out of the
prison house. I am Jehovah; this is My Name; and My glory will I not
give to another (xlii. 6-8);
here and in the preceding verses of the chapter, the Lord is
openly treated of : that He it is who is meant by the " name of
Jehovah," is plain from the fact that it is said, "My glory will
I not give to another ;" which words when spoken of the Lord,
mean giving glory to Himself, because they are one. [3] And
in Moses: —
Behold I send an Angel before thee, to keep thee in the way, and to
bring thee into the place which I have prepared. Take heed of His faces
and hear His voice, for He will not endure your transgression; for My
name is in the midst of Him (Exod. xxiii. 20, 21);
that by the " angel of Jehovah" is here meant the Lord as to
the Divine Human, see n. 6831 ; and as the Divine Human is
the quality of the Divine Itself, therefore it is said that " the
name of Jehovah is in the midst of Him." In the Lord's
Prayer also, by
Our Father in the heavens; hallowed be Thy Name,
is meant the Lord as to the Divine Human ; and also all in one
complex whereby He is to be worshiped.
6888. And this is My memorial unto generation and genera-
tion. That this signifies that it must be worshiped perpetu-
ally, is evident from the signification of " memorial," as being
what must be remembered, and when said of the Divine, it de-
notes the quality in the worship; and from the signification of
"generation and generation," as being perpetually. In the
Word, " forever" and also " to generation of generations" is said,
and this sometimes in one verse ; and for the reason that " for-
ever" is predicated of the Divine good, and " generation of gen-
erations," of the Divine truth. So it is with the signification
of " memorial" and of " name ;" " memorial" being predicated of
the quality of the Divine in worship as to truth, but "name" of
N. 6888] CHAPTER III. VERS. 13-15 143
the quality of the Divine in worship as to both truth and good,
and specifically as to good. That " memorial" denotes the qual-
ity of the Divine in the worship, is plain in Hosea: —
Jehovah, God Zebaoth, Jehovah is His memorial. Therefore turn thou
to God; keep piety and judgment (xii. 5, 6);
where the quality of worship as to truth is treated of, and
therefore it is said, " Jehovah is His memorial." In David : —
Sing ye to Jehovah, O ye saints of His, and confess ye to the memorial
of His holiness (Psalm xxx. 4; xcvii. 12);
that " holy" is said of truth may be seen above (n. 6788) ; the
derivative worship is signified by "the memorial of His holi-
ness."
6889. Verses 16—20. Go and gather the elders of Israel
together, and say unto them, Jehovah the God of your fathers
hath been seen of me, the God of Abraham, of Isaac, and of Ja-
cob, saying, Visiting I have visited you, and that which is done
to you in Egypt ; and I say, I will make you come up out of the
affliction of Egypt unto the land of the Canaanite, and the Hit-
tite, and the Amorite, and the Perizzite, and the Hivite, and
the Jebusite, unto a land flowing with milk and honey. And
they shall hear thy voice, and thou shalt go in, thou and the
elders of Israel, unto the king of Egypt, and ye shall say unto
him, Jehovah God of the Hebrews hath met with us ; and now
let us go we pray a way of three days into the wilderness, that
we may sacrifice to Jehovah our God. And I know that the king
of Egypt will not allow you to go, and not by a strong hand.
And I will put forth My hand, and smite Egypt with all My
wonders which I will do in the midst thereof, and afterward he
will send you away. " Go and gather the elders of Israel to-
gether," signifies the intelligent in the spiritual church; "and
say unto them," signifies instruction ; " Jehovah the God of your
fathers," signifies the Divine of the Ancient Church; "hath
been seen of me," signifies His presence ; " the God of Abraham,
of Isaac, and of Jacob," signifies the Divine Itself, and the
Divine Human of the Lord; "saying, Visiting I have visited
you," signifies His coming to those who are of the church;
"and that which is done to you in Egypt," signifies the en-
deavor to subjugate ; " and I say, I will make you come up out
144 EXODUS [N. 6889
of the affliction of Egypt," signifies a raising and liberation
from false memory -knowledges ; " unto the land of the Canaan-
ite, and the Hitite, and the Amorite, and the Perizzite, and
the Hivite, and the Jebusite," signifies the region of heaven
occupied by those who are in evils and falsities; "unto a land
flowing with milk and honey," signifies where are pleasantness
and delight; "and they shall hear thy voice," signifies obedi-
ence ; " and thou shalt go in, thou and the elders of Israel, unto
the king of Egypt," signifies communication with those who
are in falsities and who have infested ; " and ye shall say unto
him," signifies influx ; " Jehovah God of the Hebrews hath met
with us," signifies the Divine of the Lord in the church, and
His command ; " and now let us go we pray a way of three days
into the wilderness," signifies the life of truth in a state alto-
gether removed from falsities, although in obscurity ; " that we
may sacrifice to Jehovah our God," signifies thus the worship
of the Lord ; " and I know," signifies foresight ; " that the king
of Egypt will not allow you to go," signifies that falsity would
oppose itself; "and not by a strong hand," signifies that the
power of those who are of the spiritual church will not prevail
against them ; " and I will put forth My hand," signifies power
from the Divine; "and smite Egypt with all My wonders,"
signifies the means of Divine power against falsities ; " which
I will do in the midst thereof," signifies which shall touch them
directly ; " and afterward he will send you away," signifies their
being driven away, and liberation.
6890. Go and gather the elders of Israel together. That this
signifies the intelligent in the spiritual church, is evident from
the signification of "elders," as being the chief things of wis-
dom and intelligence (see n. 6524, 6525), thus the intelligent;
and from the representation of Israel, as being the spiritual
church (n. 4286, 6426).
6891. A nd say unto them. That this signifies instruction,
is evident from the signification of "saying unto them," when
this is done by Moses, by whom is represented the law from
the Divine, as being instruction (as above, n. 6879, 6881, 6883).
6892. Jehovah the God of your fathers. That this signifies
the Divine of the Ancient Church, is evident from what has
been unfolded above (n. 6884), where are the same words.
N. 6893] CHAPTER III. VERS. 16-20 145
6893. Hath been seen of me. That this signifies presence,
is evident from the signification of " being seen of" any one, as
being presence; for by "being seen," in the internal sense, is
not signified being seen by the eyes, but by the thought.
Thought itself also causes presence, for the person thought of
appears as if present before the internal sight. In the other
life this is actually the case, for when any one is there thought
of intently, he becomes present; hence it is that in the other
life friends meet together, and also foes, and from the latter
they suffer severely.
6894. The God of Abraham, of Isaac, and of Jacob. That
this signifies the Divine Itself, and the Divine Human of the
Lord, is evident from what was shown above (n. 6847).
6895. Saying, Visiting I have visited you. That this signi-
fies His coming to those who are of the spiritual church, is
evident from the signification of " visiting," as being the com-
ing of the Lord, which precedes the last time of the church,
which time in the Word is called the " Last Judgment." (That
this is meant by " visitation," see n. 2242, 6588.) That this
is called "the Lord's coming," is plain from these words in
Matthew : —
The disciples said unto Jesus, Tell us when shall these things shall be?
and what is the sign of Thy coming, and of the consummation of the
age? (xxiv. 3);
and then the Lord instructed the disciples about the last time of
the church, as can be seen from what has been unfolded above
(n. 3353-3356, 3486-3489, 3897-3901, 4056-4060, 4229-4231,
4422-4424) ; and He said that when all these things should
come to pass, "then shall appear the sign of the Son of man,
and then shall all the tribes of the earth wail, and they shall
see the Son of man coming in the clouds of heaven with power
and glory" (verse 30). [2] That by the "coming of the Lord"
is not meant His appearing with angels in the clouds, but ac-
knowledgment in hearts by love and faith (see n. 3353, 3900);
also His appearing from the Word, the inmost or supreme sense
of which treats of the Lord alone (n. 4060). This coming is
meant by the coming of the Lord which takes place when an
old church is rejected, and a new church is set up again by the
Lord. And as newness of the church was now to be restored
VOL. IX.— 10
146 EXODUS [N. 6895
with the posterity of Jacob, it is said, " Visiting I have visited
you," as was also said by Joseph when he died : —
Joseph said unto his brethren, I die; and visiting God will visit you,
and will make you come up out of this land unto the land which He
sware to Abraham, to Isaac, and to Jacob (Geii. 1. 24);
by "visiting to visit you," in the sense of the letter, is here
signified liberation from slavery in Egypt, and introduction
into the land of Canaan; but this is not the spiritual content
of the Word, but the natural. The spiritual of the Word treats
of the Lord, of His kingdom and church, and of love and faith ;
and therefore by "visiting to visit" in the spiritual sense is
meant liberation from falsities, and thus initiation into what is
of the Lord's church and kingdom, thus the coining of the Lord
in love and faith with those who will be of the new church.
6896. And that which is done to you in Egypt. That this
signifies the endeavor to subjugate, is evident from what goes
before, in regard to the affliction and oppression of the sons of
Israel, that is, of those who are of the spiritual church; this
is what is meant by "that which was done to you in Egypt."
(That those afflictions and oppressions signify infestations and
endeavors to subjugate, see n. 6633, 6666, 6668, 6670, 6671,
6851, 6852, 6863.)
6897. And I say, I will make you come up out of the afflic-
tion of Egypt. That this signifies a raising and liberation from
infestation by false memory-knowledges, is evident from the
signification of " making to come up," as being a raising toward
interior things (see n. 3084, 4539, 5406, 5817, 6007), a raising
toward interior things is a raising from infestation by falsities
to the truths and goods of faith, hence also "to make to come
up" denotes liberation ; from the signification of " affliction," as
being infestation (n. 6663, 6851) ; and from the signification of
"Egypt," as being false memory -knowledge (n. 6651, 6679,
6683).
6898. Unto the land of the Canaanite, and the Hittite, and
the Amorite, and the Perizzite, and the Jfivite, and the Jebusite.
That this signifies the region of heaven occupied by those who
are in evils and falsities, is evident from what was shown above
(n. 6854, 6858). (That the " Canaanites" and the " Hittites" de-
N. 6898] CHAPTER III. VERS. 16-20 147
note those who are in evils from falsities, see n. 6858; that the
" Amorites" and the " Perizzites" denote those who are in evils
and the derivative falsities, n. 6859 ; and that the " Hivites"
and, the " Jebusites" denote those who are in idolatry in which
there is somewhat of good and truth, n. 6860.)
6899. Unto a land flowing with milk and honey. That this
signifies where are pleasantness and delight, is evident from
the signification of "milk and honey," as being pleasantness
and delight (of which above, n. 6857).
6900. And they shall hear thy voice. That this signifies
obedience, is evident from the signification of "hearing," as
being obedience (see n. 2542, 3869, 4652-4660).
6901. And thou shalt go in, thou and the elders of Israel,
unto the king of Egypt. That this signifies communication
with those who are in falsities and who have infested, is evi-
dent from the signification of "going in," as being communi-
cation, for " to go in," in the spiritual sense, is to communicate
to another one's thought; from the representation of Moses,
as being the law from the Divine (see n. 6827) ; from the sig-
nification of "elders," as being the intelligent (n. 6523, 6525,
6890) ; and from the representation of Pharaoh, or the king of
Egypt, as being falsity infesting the truths of the church (n.
6651, 6679, 6683). From all this it is evident that by "go in,
thou and the elders of Israel, unto the king of Egypt" is sig-
nified the communication of such things as are of the law from
the Divine, and of the intelligence thence derived, to those who
are in falsities and who infested.
6902. And ye shall say unto him. That this signifies influx,
is evident from the signification of "saying," as being influx
(see n. 5743, 6152, 6291). That "to say" here denotes influx,
is because the communication of such things as are of the law
from the Divine, and of the intelligence thence derived (n.
6901), is effected by influx.
6903. Jehovah God of the Hebrews hath met with us. That
this signifies the Divine of the Lord in the church, and His
command, is evident from the signification of "the Hebrews,"
as being the church (see n. 5136, 6675, 6684) ; that " Jehovah
God" denotes the Divine of the Lord, is because by " Jehovah"
no other is meant in the Word than the Lord (n. 1736, 2921,
148 EXODUS [N. 6903
3023, 3035, 5041, 5663, 6303) ; and from the signification of
"meeting," as here being a command; for by "meeting" is here
meant that He spake with them, and gave orders. That this is in-
volved in " meeting," is evident from the fact that it is not fur-
ther said what He spake, but His command immediately follows.
6904. And now let us go we pray a way of three days into
the wilderness. That this signifies the life of truth in a state
altogether removed from falsities, although in obscurity, is evi-
dent from the signification of " going," as being life (see n.
3335, 4882, 5493, 5605) ; from the signification of " a way," as
being truth (n. 627, 2333); from the signification of "three
days," as being a full state (n. 2788, 4495), thus when removal
from falsities 'is treated of, it denotes a state altogether removed
from them (that "to put a way of three days" denotes to com-
pletely separate, see n. 4010) ; and from the signification of a
"wilderness," as being what is uninhabited and uncultivated
(n. 2708, 3900), which in the spiritual sense denotes obscurity
of faith. For the subject here treated of is the setting up of a
spiritual church, signified by the " sons of Israel ;" and they who
are of that church are relatively in obscurity in respect to the
good and truth of faith (n. 2708, 2715, 2716, 2718, 2831, 2849,
2935, 2937, 3241, 3246, 3833, 4402, 6289, 6500, 6865). The life
of truth is the life which they live who are of the spiritual
church ; for the truth which they know from the Word, or from
the doctrine of their church, when it is made of the life, is
called good, but it is truth in act.
6905. That we may sacrifice to Jehovah our God. That this
signifies thus the worship of the Lord, is evident from the sig-
nification of " sacrificing," as being worship in general (see n.
923) ; for in the Hebrew church, and afterward with the pos-
terity of Jacob, all worship had reference to sacrifices, as can
be seen from the fact that they were offered daily, and many
at every festival; also at inaugurations, at purifications, for
sins, for guilt, besides in consequence of vows, and of free-will.
Hence it is that by " sacrifices" is signified worship in general.
That it is the worship of the Lord which is signified by "sac-
rificing to Jehovah God," is very evident from the fact that
sacrifices represented none other than the Lord, and the Divine
celestial and spiritual things which are from Him (see n. 1823,
N. 6905] CHAPTER III. VERS. 16-20 149
2180 2805, 2807, 2830, 3519); and also from the fact that by
" Jehovah God" in the Word none other than the Lord is meant
(see n. 6903) ; by " Jehovah" His Divine Being, and by " God"
the Divine Coming-forth thence derived; thus by "Jehovah"
the Divine good of His Divine love, and by "God" the Divine
truth proceeding from His Divine good.
6906. And I know. That this signifies foresight, is evident
from the signification of " knowing," when predicated of Jeho-
vah or the Lord, as being foresight (see above n. 6853).
6907. That the king of Egypt will not allow you to go. That
this signifies that falsity will oppose itself, is evident from the
signification of "not allowing you to go," as being to oppose
itself, for he who does not allow, when it is said 'that there is
a Divine command (n. 6903), and who denies leave to any one
to worship God, sets himself in opposition, as all are wont to do
who are in falsity that is confirmed in themselves ; from the rep-
resentation of Pharaoh or the king of Egypt, as being falsity (n.
6651, 6679, 6683) ; and from the signification of " to go," namely
" a way of three days into the wilderness to sacrifice to Jeho-
vah God," as being to live according to truth in a state alto-
gether removed from falsities,»and to worship the Lord in this
way (n. 6904). [2] How the case is with those who are in fal-
sity, and who are represented by the king of Egypt, in that
they set themselves in opposition to those who are in truths,
must be told. In the world they who are in falsity do not
openly oppose themselves to those who are in truth, for exter-
nal bonds restrain them, which are fears lest they should ap-
pear to be against the laws of the realm and of the church, so
that they could not seem to be good citizens ; for in this world
every one wishes to seem just and true in outward form, and
the wicked more so than the well-disposed, in order that they
may captivate the minds of others, and deceive for the sake of
gain and honors. Nevertheless inwardly they set themselves
in opposition, for whenever they hear any one professing the
truths of the church, not from his office but from zeal, they ridi-
cule inwardly, and they would openly deride if external bonds
did not then restrain them. When such come into the other
life, external bonds no longer restrain them, for these are then
taken away from them in order that every one may appear in
150 EXODUS [N. 6907
his true character ; and then they openly set themselves in oppo-
sition to those who are in truths, and infest them in every pos-
sible way. This is then the very delight of their life ; and when
they are warned not to do such things, because if they do not
desist, they will at last be removed altogether and thrust down
into hell, still they pay no attention to this, but constantly
persist in the infestation as before, so greatly are they in the
delight of life from falsity, and this taking such possession of
them that they do not admit anything which is of intelligence.
These are the things signified by the words "the king of Egypt
will not allow you to go," and which are represented by Pha-
raoh, in that he so often set himself in opposition. The removal
of such spirits, and the thrusting of them down into hell, is rep-
resented by the destruction of Pharaoh and the Egyptians in
the sea Suph. [3] They who are in evil of life, and from this
in falsity, are in the light of the world, for this is the light by
which intellectual objects are seen; this light, with those who
are in falsity from evil, has a ruddy glow, and the more so in
proportion as they are more in falsity from evil. The glory of
the world, which is from the love of self, kindles this light, and
causes its glow ; and because this is so, truths appear therein
wholly as falsities, and falsities wholly as truths. The reason
is that heavenly light cannot flow into a beam of that light,
but becomes thick darkness when with it; hence it is that such
are in a strong persuasion in favor of falsities against truths,
because in that light they see them in this way. But with those
who are in truths from good, the light of the world does not
glow, but is obscure; while the light of heaven with them is
clear and bright, and because this light is so clear, truths ap-
pear in it as truths, and falsities as falsities. For when this
light falls upon falsities, which in the light of the world sepa-
rate from the light of heaven appear as truths, it not only
obscures but altogether extinguishes them. This light, namely,
the light of heaven, becomes successively brighter and brighter
with them, and at last so much so that the light of the world
cannot be compared to it. From all this appears the reason
why they who are in falsities from evil, from so strong a per-
suasion oppose themselves to those who are in truths, which
opposition has been treated of above.
N. 6908] CHAPTER III. VERS. 16-20 151
6908. And not by a strong hand. That this signifies that
the power of those who are of the spiritual church will not pre-
vail against them, is evident from the signification of "hand,"
as being power (see n. 878, 3387, 4931-4937); hence "not by a
strong hand" denotes power which will not prevail. That the
power of those who are of the spiritual church is here meant,
is plain from the words which presently follow, " and I will put
forth My hand, and smite Egypt with all My wonders," where-
by is signified that they would be overcome by power from
the Divine, and by the means of this power.
6909. And I will put forth My hand. That this signifies
power from the Divine, is evident from the signification of
"hand," as being power (see n. 878, 3387, 4931-4937); and as
Jehovah or the Lord says this of Himself, it denotes power
from the Divine.
6910. And smite Egypt with all My wonders. That this sig-
nifies the means of Divine power against falsities, is evident
from the signification of "Egypt," as being falsity (of which
frequently above) ; and from the signification of " wonders," as
being the means of Divine power, whereby they are subjugated
who are in evils and infest. That " wonders" denote the means
of Divine power, by which they are subjugated who are in fal-
sities, is evident from the wonders or miracles done in Egypt,
whereby the Egyptians were at last driven to send away the
sons of Israel; every such wonder or miracle there signifies a
means of Divine power.
6911. Which I will do in the midst thereof. That this sig-
nifies which shall touch them directly, is evident from the sig-
nification of " the midst," as being what is within (see n. 1074,
2940, 2973), thus what directly touches ; for that which directly
touches any one, is within him ; but that which does not touch
directly, is also without, for it strikes obliquely, and in part
passes by.
6912. And afterward he will send you away. That this sig-
nifies the driving away of those who are in falsities, and the
liberation of those who are in truths, is evident from the sig-
nification of "sending," or "letting go," as here being to be
driven away; for they who are in falsities never let go, even
though it were to eternity, unless they are driven away ; there-
152 EXODUS [N. 6912
fore by " sending," in the internal sense, is here signified driv-
ing away, and the consequent liberation.
6913. Verses 21, 22. And I will give this people favor in
the eyes of the Egyptians ; and it shall be that when ye go, ye
shall not go empty / and every woman shall ask of her neighbor,
and of her that sojourneth in her house, vessels of silver, and
vessels of gold, and garments, and ye shall put them upon your
sons, and upon your daughters, and ye shall spoil the Egyptians.
''And I will give this people favor in the eyes of the Egyp-
tians," signifies the fear of those who are in falsities before
those who are of the spiritual church, by reason of the plagues ;
"and it shall be that when ye go, ye shall not go empty," sig-
nifies life no longer in need in respect to the things of the natu-
ral mind; "but every woman shall ask of her neighbor, and
of her that sojoumeth in her house," signifies that every one's
good shall be enriched with such things as are helpful; "ves-
sels of silver," signifies memory -knowledges of truth; "and
vessels of gold," signifies memory -knowledges of good; "and
garments," signifies lower memory-knowledges corresponding
thereto; "and ye shall put them upon your sons," signifies
applying them to their truths ; " and upon your daughters," sig-
nifies applying them to goods; "and ye shall spoil the Egyp-
tians," signifies that such things are to be taken away from
those who are in falsities and the derivative evils.
6914. And I will give this people favor in the eyes of the
Egyptians. That this signifies the fear of those who are in
falsities before those who are of the spiritual church, .by reason
of the plagues, is evident from the signification of "giving
favor," as being fear by reason of plagues (of which below);
from the representation of the sons of Israel, who are here
"the people," as being those who are of the spiritual church
(see n. 6637) ; and from the representation of the Egyptians,
as being those who are in. falsities (of which frequently above).
That " to give favor in the eyes of the Egyptians" signifies f ear
by reason of plagues with those who are in falsities, is evident
from the meaning of the things in the internal sense, for those
who are in falsities are treated of, who are signified by the
"Egyptians," in that truths and goods were to be taken away
from them, and to be transferred to those who are of the spirit-
N. 6914] . CHAPTER III. VERS. 21, 22 153
ual church; and as those who are in falsities are treated of, by
"favor" is not meant favor, for they who are in falsities and
evils never have any favor for any one ; but if they benefit any
one, or do not injure him, it is from fear of plagues: this is
the source of their favor, and this is the "favor" which is here
meant in the internal sense. The internal sense sets forth
things such as they are, not such as they are presented in the
letter ; and applies each to the subject. That this is so, is plain
also from what follows concerning the Egyptians, in that they
did not let the sons of Israel go from any favor, but from fear
on account of further plagues (Exod. xi. 1 ; xii. 33). [2] As the
spoiling of the Egyptians is treated of in these two verses by
the women of Israel asking from the Egyptian women silver,
gold, and garments, and as it cannot possibly be known how
this is, except from revelation about the things that take place
in the other life, for the internal sense involves such things as
take place among angels and spirits, therefore it shall be told.
That before the Lord's coming the lower part of heaven was
occupied by evil genii and spirits, and that they were after-
ward expelled thence and that region given to those of the spir-
itual church, may be seen above (n. 6858). So long as the evil
genii and spirits were there, they were under the continual
view of the angels of the higher heaven, and by this they were
restrained from doing evils openly. At this day also some who
are more deceitful than others, because they deceive by a pre-
tence of innocence and charity, are under the view of the celes-
tials, and so long as this is the case they are withheld from
their wicked arts. They are directly above the head, and the
celestial angels, under whose view they are, are still higher.
From this it has been given me to know what was the state of
the evil genii and spirits who before the coming of the Lord
occupied the lower region of heaven, namely, that at that time
they were withheld by the angels of the higher heaven from
doing evils openly. [3] But in what manner they were with-
held from doing evils openly, it has also been given me to know.
They were kept in external bonds, namely, in fear of the loss
of honor and reputation, and in fear of the deprivation of pos-
sessions in that region of heaven, and of being thrust down into
hell; and then there were joined to them simple good spirits;
154 EXODUS [N. 6914
as is the case with men in the world, who, though inwardly
devils, are nevertheless kept by such external bonds in the pre-
tence of what is honorable and just, and in well-doing; and in
order that they may be so kept, there are joined to them spirits
who are in simple good. This was the case with the evil who
were in the lower region of heaven before the coming of the
Lord; and then they also could be driven to speak truth and
to do good by means of their own loves ; no otherwise than evil
priests, even the worst, who are devils inwardly, who can preach
the doctrinal things of their own church with such ardor and
pretended zeal as to move the hearts of their hearers to piety,
and yet at the same time they are in the love of self and of the
world. For thought about honor and gain is what universally
reigns within them, and from this fire they are stirred up so
to preach. It is the evil spirits with whom they are, and who
are in similar love, and thence in similar thought, who lead
them; and to these are joined simple good spirits. From all
this it can be seen what the state of heaven was before the
Lord's coming. [4] But after His coming the states of heaven
and of hell were quite changed, for then the evil genii and
spirits who occupied the lower region of heaven were cast
down, and in their stead they who were of the spiritual church
were taken up thither. The evil who were cast down were then
deprived of the external bonds which as before said were fears
of the loss of honor and reputation, and of the losing of pos-
sessions in that region ; and in this way they were left to their
interiors, which were no other than diabolical and infernal, and
so they were consigned to the hells. The taking away of exter-
nal bonds is effected in the other life by the removal of the good
spirits who had been joined to the evil ones. When these are
removed, the infernals can no longer be in any pretence of what
is good, just, and honorable, but are such as they had been in-
wardly in the world, that is, such as they had been in thought
and will, which they had there concealed from others ; and then
they desire nothing else than to do evil. These simple good
spirits who were taken away from them, were given or joined
to those who were of the spiritual church, to whom that region
of heaven was given for a possession ; and it was from this that
these latter were enriched with the truths and goods which
N. 6914] CHAPTER III. VERS. 21, 22 155
were before in the possession of the evil genii and spirits ; for
enrichment in truths and goods in the other life is effected by
the adjoining of spirits who are in truth and good, because
through these is effected communication. [5] This is what is
signified by the sons of Israel not going empty from Egypt,
and by a woman asking of her neighbor, and of her that so-
journed in her house, vessels of silver, and vessels of gold, and
garments, and thus spoiling the Egyptians. Every one can see
that unless such things had been represented, the Divine would
never have commanded that the sons of Israel should use such
guile against the Egyptians ; for every such thing is very far
from the Divine. But as the Israelitish people was altogether
representative, it was permitted them by the Divine to do so,
because it was so done with the evil in the other life. Be it
known that very many things which were commanded by Jeho-
vah or the Lord, in the internal sense do not signify that they
were commanded, but that they were permitted.
6915. And it shall be that when ye go, ye shall not go empty.
That this signifies life no longer in need in respect to the things
of the natural mind, is evident from the signification of "go-
ing," as being life (see n. 3335, 4882, 5493, 5605, 6904) ; and
from the signification of "not going empty," as being life no
longer in need. That "emptiness" denotes where there is no
truth may be seen above (n. 4744), thus it denotes where there
is spiritual need. That it denotes need in respect to the things
of the natural mind is plain from what precedes, namely, that
they who are of the spiritual church, who are represented by
the sons of Israel, were infested by those who were in false
memory-knowledges, who are signified by the " Egyptians," con-
sequently as to the things of the natural mind, for the things
of this mind are called memory -knowledges. These also espe-
cially infest the spiritual, for their thought is within such
knowledges, and but little above them (see n. 6865).
6916. But every woman shall ask of her neighbor, and of
her that sojourneth in her house. That this signifies that the
good of every one will be enriched with such things as are
helpful, is evident from the signification of " woman," as being
the affection of the good of charity (see n. 6014) ; from the sig-
nification of " her neighbor," as being the affection of truth with
156 EXODUS [N. 6916
those who are in memory-knowledges ; and from the significa-
tion of "her that sojourneth in her house," as being the affec-
tion of good, which is also with them. As she was to ask of
her neighbor and of her that sojourned in the house, there are
signified the truths and goods which are nearest, thus which
are helpful. How the case herein is, is plain from what was
adduced just above (n. 6914): a "woman" was to ask because
by "woman" is signified the good of charity, and this must be
what is to be enriched ; for in order that good may become good,
there must be truths to qualify it. The reason is that when any
one lives according to truths, the truths themselves then be-
come goods; and therefore such as is the quality of the truth,
such becomes the good. This good afterward associates and
adjoins to itself no other truths than such as are in accord
with its own quality, consequently no other than such as are
helpful, thus which are in the neighborhood and in the house.
6917. Vessels of silver, and vessels of gold. That "vessels
of silver" signify the memory-knowledges of truth, and "ves-
sels of gold" the memory -knowledges of good, is evident from
the signification of " vessels," as being memory -knowledges (see
n. 3068, 3079), memory-knowledges are called " vessels" because
they are generals, and can contain within them innumerable
truths and manifold goods; from the signification of "silver"
as being truth, and of "gold" as being good (n. 1551, 1552, 2954,
5658). (That the "silver" of Egypt denotes true and suitable
memory-knowledge may be seen above, n. 6112.) As to the
" vessels of silver and gold" with the Egyptians being the mem-
ory-knowledges of truth and the memory -knowledges of good,
when yet by the " Egyptians" both here and in what precedes,
and also in what follows, are signified false memory -knowledges,
be it known that in themselves these knowledges are not truths,
neither are they falsities, but that they become truths with
those who are in truths, and falsities with those who are in
falsities, this being the effect of their application and use. It
is with man's memory-knowledges as with his riches and wealth.
Riches and wealth are hurtful to those who are in evil, because
they apply them to evil uses ; but they are useful to those who
are in good, because they apply them to good uses. If there-
fore the riches and wealth which pertain to the evil are trans-
N. 6917] CHAPTER III. VERS. 21, 22 157
ferred to the good, they become good. [2] The same is true of
memory-knowledges. • For example : with the Egyptians there
remained many things from the representatives of the Ancient
Church, as is manifest from their hieroglyphics; but as they
applied those things to magic, and hence made an evil use of
them, therefore to them they were not true memory-knowl-
edges, but false memory -knowledges ; yet the same in the An-
cient Church were true memory-knowledges, because they ap-
plied them rightly to Divine worship. To take also as an
example, altars and sacrifices : these with the Hebrew nation,
and afterward with the Jewish and Israelitish nation, were
true rituals, because they applied them to the worship of Jeho-
vah; but with the nations in the land of Canaan they were
false rituals, because they applied them to the worship of their
idols, and therefore also it was commanded that the altars of
these nations should everywhere be destroyed. It is the same
with numberless other things. Therefore by those who are in
evils and falsities many memory-knowledges can be acquired
which are capable of being applied to good uses, and thus of
becoming good. [3] Such are also signified by the spoiling of
the nations in the land of Canaan, and by the wealth, the herds,
the cattle, the houses, the vineyards, which the sons of Israel
there took for spoil. This is still plainer from the gold and
silver taken from the nations for spoil being also applied to a
holy use, as is evident from these passages : —
There were in his hand vessels of silver, and vessels of gold, and ves-
sels of brass: these also did King David sanctify unto Jehovah, with the
silver and gold which he had sanctified of all the nations which he sub-
dued; of the Syrians, of Moab, and of the sons of Ammon, and of the
Philistines, and of Amalek, and of the spoil of Hadadezer son of Rehob,
king of Zobah (2 Sam. viii. 10-12).
And the merchandise of Tyre and her harlot hire shall be holiness to
Jehovah; it shall not be stored up, nor kept back; but her merchandise
shall be for them that dwell before Jehovah, to eat till they are sated,
and for the ancient to cover himself (Isa. xxiii. 18).
These things also which the women of the sons of Israel bor-
• rowed from the Egyptians, and thus took for spoil, were after-
ward applied to the use of constructing the ark and many
other of the holy things of their worship.
158 EXODUS [N. 6918
6918. And garments. That this signifies lower memory-
knowledges corresponding thereto, is evident from the signifi-
fication of " garments," as being lower memory-knowledges (see
n. 2576, 5248). "Garments" have this signification because
they clothe interior things.
6919. And ye shall put them upon your sons, and upon your
daughters. That this signifies application to their truths and
to their goods, is evident from the signification of "sons," as
being truths (see n. 489, 491, 533, 1147, 2623, 3373); from the
signification of "daughters," as being goods (n. 489-491, 2362,
2363) ; and from the signification of " to put upon them," as be-
ing to apply, for that which is put upon any one, is applied.
6920. And ye shall spoil the Egyptians. That this signifies
that such things were to be taken from those who were in fal-
sities and the derivative evils, is evident from the signification
of " spoiling" as being to take away ; and from the signification
of "the Egyptians," as being those who are in falsities (of
which frequently above). How the case herein is, is evident
from what has been adduced above (n. 6914, 6917).
CONTINUATION CONCERNING THE SPIRITS OF THE PLANET
MERCURY.
6921. At the end of the preceding chapter it was shown
that the spirits of the planet Mercury constitute in the Grand
Man the memory of things not material ; and as they therefore
love to know things abstracted from what is material, they are
more prompt and quick than other spirits in discerning, think-
ing, and speaking; for material things are like weights which
induce slowness and retard, because they bear the mind down-
ward and immerse it in earthly things, and thus remove it from
the spiritual world, whence all clear discernment comes. How
prompt these spirits are, can be seen from what follows.
6922. There appeared a white flame of some brightness
burning briskly, and this for some time. This flame signified
the approach of spirits of Mercury more prompt than the rest.
When they came, they instantly ran through the contents of
N. 6922] THE SPIRITS OF MERCURY 159
my memory. (This all spirits are able to do, and being with a
man they are in possession of all things of his memory, see n.
5853, 5857, 5859, 5860.) But on account of their quickness I
could not perceive what these spirits observed. From time to
time I heard them saying, " That's so-and-so." As regards what
I have seen in the heavens and in the world of spirits, they
said that they knew it before. I perceived that a multitude of
spirits in association with them was at the back, a little to the
left, in the plane of the back of the head.
6923. At another time I saw a multitude of such spirits,
but at some distance from me, in front, a little to the right,
and they talked with me from there, but through intermediate
spirits ; for their speech is as quick as thought, which can fall
into human speech only through intermediate spirits. And
what surprised me, they spoke all together, and yet just as
promptly and quickly. Their speech was perceived as an un-
dulation, because it was of many together ; and what is remark-
able, it fell toward my left eye, though they were to the right.
The reason was that the left eye corresponds to knowledges of
things abstracted from things material, thus to such as are of
intelligence; but the right eye corresponds to those which are
of wisdom. They likewise perceived and judged what was
heard with the same promptness as that with which they
spoke, saying that this was so, and this not so. Their judgment
was as it were instantaneous.
6924. There was a spirit from another earth who, being
a prompt and ready speaker, could speak with them skilfully.
They judged in a moment of what he spoke, saying that this
was too elegantly expressed, and that too artfully, so that they
merely attended to whether they heard anything from him
which was unknown to them before, thus rejecting such things
as obscure the discourse, which are chiefly all affectations of
elegance and erudition ; for these hide the real things, and pre-
sent instead thereof words, which are their material forms.
6925. The spirits of the earth Mercury do not stay in one
place, or within the sphere of the spirits of one world, but
wander through the universe. The reason of this is that they
relate in the Grand Man to the memory of real things, which
memory must be continually enriched. Hence it is given them
160 EXODUS [N. 6925
to wander about, and everywhere to acquire for themselves
knowledges. If while thus journeying they meet with spirits
who love material, that is, bodily and earthly things, they shun
them, and betake themselves where they do not hear such
things. From this it can be seen that their mind is uplifted
above sensuous things, and thus that they are in interior light.
This it was also given actiially to perceive when they were near
me, and were speaking with me. I then observed that I was
withdrawn from sensuous things, insomuch that the light of
my eyes began to grow dull and obscure.
6926. The spirits of that earth go in companies and bands,
and when assembled together, form as it were a globe; they are
joined together by the Lord in this way in order that they may
act as a one, and that the knowledges of each may be commu-
nicated to all, and the knowledges of all to each. That these
spirits wander through the universe to acquire knowledges of
things was made evident to me also from the fact that once,
when they appeared very remote from me, they spoke with me
from thence, and said that now they were gathered together,
and that now they were going outside the sphere of this solar
world into the starry heaven, where they know that there are
such as do not care for earthly and bodily things ; but for things
abstracted therefrom, with whom they desire to be. It was said
that they themselves do not know whither they are going; but
that they are carried by the Divine guidance where they can
be instructed about such things as they do not yet know, and
which agree with the knowledges they already have. It was
said further that they do not know how they meet the com-
panions with whom they are conjoined, and that this also is
done under the Divine guidance.
6927. Because of their thus journeying through the uni-
verse, and so being able to know more than others about the
worlds and earths outside the sphere of our solar system, I
have also talked with them on this subject. They said that in
the universe there are very many earths inhabited by men, and
they wondered that it should be supposed by any, whom they
called men of little judgment, that the heaven of the omnipo-
tent God consists only of the spirits and angels who come from
one earth, when yet these are so few that relatively to" the om-
N. 6927] THE SPIRITS OF MERCURY 161
nipotence of God they are scarcely anything, even if there be
myriads of worlds and myriads of earths. They said further
that they know of there being earths in the universe number-
ing more than hundreds of thousands ; and yet what is this to
the Divine which is infinite?
6928. The spirits of the earth Mercury are quite different
from those of our earth, for the spirits of our earth, especially
when newly in the other life, love bodily and earthly, that is
material things, and desire to know such things in the other
life. In order therefore that they may be able to be with good
spirits who do not care for such things, they are kept in places
which are beneath the soles of the feet, and are called in the
Word the "lower earth," and this even till they are averse to
bodily and earthly things, and so put them off. When this is
effected, they are taken up into heaven, initiated into things
interior, and become angels.
6929. When spirits of Mercury were with me while I was
writing and unfolding the Word as to the internal sense, and
perceived what I was writing, they said that the things I was
writing were very gross, and that almost all the expressions
appeared as it were material; but it was given to answer that
to the men of our earth the things that have been written seem
subtile and elevated, and many of them incomprehensible. I
added that very many on this earth do not know that it is the
internal man which acts upon the external, and causes this to
live; and that they persuade themselves from fallacies of the
senses that the body lives of itself, consequently that the
whole man is to die when he dies as to the body, and in this
way they cherish inward doubts as to the life after death ; also
that that part of man which is to live after the death of the
body, they do not call the spirit, but the soul; and they dispute
what the soul is, and where is its seat, and believe that it must
be joined again to the material body, in order that the man
may live, besides many like things. When the spirits of Mer-
cury heard this, they asked whether such can become angels ?
to which it was given me to reply that those become angels
who have lived in the good of faith, and in charity ; and that
then they are no longer in external and material things, but
in internal and spiritual things, and that when they come to
VOL. IX.— 11
162 EXODUS [N. 6929
this state, they are in a light above that in which the spirits
from Mercury are. To convince them that it is so, an angel
was allowed to converse with them who was in heaven from
our earth, and who had been such when he lived in the world,
of which in what follows.
6930. There was afterward sent to me from the spirits of
Mercury a long irregular paper consisting of a number of papers
stuck together, which appeared as if printed with type such as
there is on this earth. I asked whether they have such things
among them? but they said that they have not; but that they
know there are such papers on our earth. They were unwill-
ing to say more, but it was given to perceive that they were
thinking that in this earth the knowledges of things are of
this nature, thus separate from the man himself, except when
the man keeps his eye and thus his mind on such papers. In
this way they were ridiculing among themselves the men of
this earth, as if they knew nothing except from papers; but
they were instructed how the case herein is. After some time
they returned, and sent to me another paper, also as it were
printed like the former, yet not so stuck together and rude, but
becoming and neat. They said that they had been further in-
formed that on our earth there are such papers, and books made
of them.
6931. From what has thus far been said about the spirits
of the earth Mercury, it is very manifest that spirits retain
what they see and hear in the other life, and can be instructed
equally as when they were men, thus in the things that belong
to faith, and in this way can be perfected. The purer spirits
and angels are, the more readily and fully do they take in,
and the more perfectly retain in the memory, what they hear.
And as this goes on to eternity, it is evident that they are con-
tinually increasing in wisdom. But the spirits of Mercury are
continually increasing in the memory-knowledge of things, yet
not in wisdom from it, because they love knowledges, which
are means, but not uses which are ends, as was related of them
above (n. 6814, 6815).
6932. The subject of the spirits of the earth Mercury will
be continued at the end of the following chapter.
N. 6933J THE DOCTRINE OF CHARITY 163
CHAPTER THE FOURTH.
THE DOCTRINE OF CHARITY.
6933. It is a common saying that every one is neighbor to
himself, that is, that one should take care of himself first of all.
The doctrine of charity teaches how the case herein is. Every
one is neighbor to himself, not in the first, but in the last place.
In a prior place are others who are in good; in a still prior
place is a society of many ; in a place still prior is our country ;
in a place still prior is the church; in a place still prior is the
Lord's kingdom; and above all men and all things is the Lord.
6934. The saying that every one is neighbor to himself, and
that he must take care of himself first of all, is to be under-
stood in this way. Every on 3 must make provision for himself
so as to have the necessaries of life, as food, clothing, a place to
dwell in, and other things which are necessarily required in
the civil life where he is; and this not only for himself, but
also for his family; and not only for the present time, but also
for the future. Unless each person procures for himself the
necessaries of life, he cannot be in a state to exercise charity
toward the neighbor, for he is in need of all things.
6935. The end in view declares in what way each person
must be neighbor to himself, and must first of all take care of
himself. If the end is that he may become richer than others
merely for the sake of riches, pleasure, eminence, and the like,
the end is evil ; and therefore he who from such an end believes
he is neighbor to himself, injures himself to eternity. But if
the end is that he may acquire wealth for the sake of the nec-
essaries of life, for himself and for his family, so as to be in a
state to do what is good according to the commandments of
the doctrine of charity, he takes care of himself for eternity.
The end itself makes the man, for the end is his love, because
every one has as the end that which he loves.
6936. How the case herein is can be further seen from this
similar example. Every one ought to take care of his body
in respect to its food and clothing. This must come first, but
164 EXODUS [N. 6936
to the end that there may be a sound mind in a sound body.
And every one ought to take care of his mind in respect to its
food, namely, in respect to such things as belong to intelligence
and wisdom, to the end that his mind may thus be in a state
to serve the Lord ; he who does this, takes good care of himself
for eternity. But he who takes care of his body merely for the
sake of the body, and does not think of soundness of mind, and
who does not take care of his mind in respect to such things
as are of intelligence and wisdom, but in respect to such things
as are contrary thereto, takes bad care of himself for eternity.
From all this it is evident in what way every one ought to be
neighbor to himself, namely, not in the first place but in the
last ; for the end must not be for himself, but for others ; and
where the end is, there is the first.
6937. Moreover the case herein is like that of a man who
is building a house. He must first lay the foundation ; but the
foundation must be for the house, and the house for a place
to dwell in. And so every one must first take care of himself,
yet not for himself, but in order that he may be in a state to
be of service to the neighbor, thus to his country, to the church,
and above all to the Lord. He who believes that he is neigh-
bor to himself in the first place, is like one who regards the
foundation as the end, and not the house and dwelling in
it; when yet the dwelling is the very first and last end, and
the house together with its foundation is only a means to
the end.
6938. As is the case with possessions, so also is it with hon-
ors in the world : every one is at liberty to provide himself with
these also, yet not for the sake of himself, but for the sake of
the neighbor: he who provides them for the sake of himself,
provides ill for himself; but he who provides them for the sake
of the neighbor, provides well for himself. For he who turns
his ends to himself, turns himself toward hell; but he who turns
his ends from himself to the neighbor, turns himself toward
heaven.
N. 6938] CHAPTER IV. 165
CHAPTER IV.
1. And Moses answered, and said, And behold they will
not believe me, and will not hear my voice ; for they will say,
Jehovah hath not been seen of thee.
2. And Jehovah said unto him, What is that in thy hand ?
And he said, A rod.
3. And He said, Cast it to the earth. And he cast it to the
earth, and it became a serpent; and Moses fled from before it.
4. And Jehovah said unto Moses, Put forth thy hand, and
take hold of its tail ; and he put forth his hand, and took hold
of it, and it became a rod in his hand.
5. In order that they may believe that Jehovah hath been
seen of thee, the God of their fathers, the God of Abraham, the
God of Isaac, and the God of Jacob.
6. And Jehovah said further to him, Bring now thy hand
into thy bosom. And he brought his hand into his bosom, and
brought it out, and behold his hand was leprous as snow.
7. And He said, Bring back thine hand unto thy bosom; and
he brought back his hand unto his bosom ; and brought it forth
out of his bosom, and behold it was turned again as his flesh.
8. And it shall be, if they do not believe thee, and hear the
voice of the former sign, that they will believe the voice of the
latter sign.
9. And it shall be, if they do not believe also these two signs,
and do not hear thy voice, that thou shalt take of the waters
of the river, and pour out on the dry land, and the waters which
thou hast taken out of the river, they shall become blood in the
dry land.
10. And Moses said unto Jehovah, In me, my Lord, I am not
a man of words, even from yesterday, even from the day before
yesterday, even from now in Thy speaking unto Thy servant,
because heavy of mouth, and heavy of tongue am I.
11. And Jehovah said unto him, Who maketh man's mouth ?
or who hath made him dumb, or deaf, or seeing, or blind ? is it
not I Jehovah ?
12. And now go, and I will be with thy mouth, and I will
teach thee what thou shalt speak.
166 EXODUS [N. 6938
13. And he said, In me, my Lord, send I pray by the hand
Thou wilt send.
14. And the anger of Jehovah was kindled against Moses,
and He said, Is there not Aaron thy brother the Levite ? 1 know
that speaking he will speak. And also behold he goeth forth to
meet thee ; and he will see thee, and he will be glad in his heart.
15. And thou shalt speak unto him, and shalt put the words
in his mouth ; and I will be with thy mouth, and with his mouth,
and will teach you what ye shall do.
16. And he shall speak for thee unto the people ; and it shall
be that he shall be to thee for a mouth, and thou shalt be to
him for God.
17. And thou shalt take in thy hand this rod, wherewith thou
shalt do the signs.
18. And Moses went, and returned to Jethro his father-in-
law, and said to him, Let me go I pray and return unto my
brethren who are in Egypt, and I shall see whether they yet
live. And Jethro said to Moses, Go in peace.
19. And Jehovah said unto Moses in Midian, Go, return into
Egypt ; because all the men seeking thy soul are dead.
20. And Moses took his wife and his sons, and made them
ride upon the ass, and he returned to the land of Egypt ; and
Moses took the rod of God in his hand.
21. And Jehovah said unto Moses, When thou goest to re-
turn into Egypt, see all the wonders which I have put in thy
hand, and thou shalt do them before Pharaoh; and I will
harden his heart, and he will not send away the people.
22. And thou shalt say unto Pharaoh, Thus said Jehovah,
My son, My firstborn, is Israel.
23. And I say unto thee, Send My son away, that he may
serve Me ; and if thou refuse to send him away, behold I will
slay thy son, thy firstborn.
24. And it came to pass in the way, in the inn, that Jehovah
met him, and sought to kill him.
25. And Zipporah took a stone, and cut off the foreskin of
her son, and made it touch his feet; and she said, Because a
bridegroom of bloods art thou to me.
26. And He ceased from him. Then she said, A bridegroom
of bloods as to circumcisions.
N. 6938] CHAPTER IV. 167
27. And Jehovah said unto Aaron, Go to meet Moses, into
the wilderness. And he went, and met him in the mountain
of God, and kissed him.
28. And Moses told Aaron all the words of Jehovah, where-
with He had sent him, and all the signs which He had com-
manded him.
29. And Moses went, and Aaron, and gathered together all
the elders of the sons of Israel :
30. And Aaron spake all the words which Jehovah had
spoken unto Moses, and did the signs before the eyes of the
people.
31. And the people believed; and they heard that Jehovah
had visited the sons of Israel, and that He had seen their
affliction, and they bent themselves, and bowed themselves
down.
THE CONTENTS.
6939. There is a continuation in this chapter in the inter-
nal sense with respect to the liberation of those who are of the
spiritual church. First, their state is described, namely, that if
they had not hope and faith, falsities and evils, and also things
profane would drag them down: these are the things signified
by the three signs.
6940. Afterward the law Divine is treated of, that truth
was adjoined to its good; and that thus good had the power
to liberate, and to insinuate hope and faith. Moses represents
the law Divine as to good, and Aaron as to truth.
6941. Lastly that people is treated of, in that they only
represented the spiritual church; and not that this church
could be instituted among them, becaiise they were in exter-
nals without internals. This is signified by Zipporah's circum-
cision of her son, and by the blood wherewith his feet were
stained.
168 EXODUS [N. 6942
THE INTEKNAL SENSE.
6942. Verses 1—4. And Moses answered, and said, And be-
hold they will not believe me, and will not hear my voice ; for
they will say, Jehovah hath not been seen of thee. And Jeho-
vah said unto him, What is that in thy hand ? And he said, A
rod. And He said, Cast it to the earth. And he cast it to the
earth, and it became a serpent, and Moses fled from before it.
And Jehovah said unto Moses, Put forth thy hand, and take
hold of its tail ; and he put forth his hand, and took hold of it,
and it became a rod in his hand. "And Moses answered and
said," signifies thought from the law Divine ; " And behold they
will not believe me, and will not hear my voice," signifies that
those who are of the spiritual church would not have faith,
thus would not receive ; " for they will say, Jehovah hath not
been seen of thee," signifies the Divine of the Lord in His
Human; "and Jehovah said unto him," signifies foresight as
to what they would be if they had not faith ; " What is that
in thy hand ? and he said, A rod," signifies the power of the
Lord's Divine Human; "and He said, Cast it to the earth," sig-
nifies the influx of the power of the Lord's Divine natural into
the sensuous ; "and it became a serpent," signifies the sensuous
and corporeal man thereby separated from the internal; "and
Moses fled from before it," signifies horror at the sensuous sep-
arated ; " and Jehovah said unto Moses," signifies providence
from the Divine; "Put forth thy hand, and take hold of its
tail," signifies the power of uplifting from the ultimate sensu-
ous ; " and he put forth his hand, and took hold of it," signifies
an uplifting toward the interiors ; " and it became a rod in his
hand," signifies that then power was communicated from the
Divine.
6943. And Moses answered and said. That this signifies
thought from the law Divine, is evident from the signification
of "answering and saying," as being thought. For that which
in the historical sense of the letter is expressed by external
things, in the internal sense signifies internal things ; because
in no other way can the spiritual things of heaven be presented
to men. For man does not apprehend bare spiritual things,
N. 6943] CHAPTER IV. VERS. 1-4 169
neither can they be expressed in the words of human speech;
and therefore spiritual things have been described by corre-
sponding natural things, and in this way have been given to
man. Thus the Word is helpful to man in the natural world,
and also to man in the spiritual world, and hence there is com-
munication of heaven with man, and communion. And from
the representation of Moses, as being the Lord as to the law
Divine (see n. 6752). Hence it is evident that by "Moses an-
swered and said" is signified thought from the law Divine.
Thought from the law Divine is from truth from the Divine;
here that the sons of Israel will not believe unless they see
signs and wonders.
6944. And behold they will not believe me, and will not hear
my voice. That this signifies that those of the spiritual church
would not have faith, thus would not receive, is evident from
the representation of the sons of Israel, of whom these things
are said, as being those who are of the spiritual church (see n.
6426, 6637) ; from the signification of " not believing," as being
not to have faith; and from the signification of "not hearing
the voice," as being not to receive (n. 5471, 5475).
6945. For they ivill say, Jehovah hath not been seen of thee.
That this signifies the Divine which is in the Lord's Human,
is evident from the signification of " saying," as being percep-
tion (of which frequently above), here the perception of those
who are of the spiritual church ; and from the signification of
"Jehovah seen," as being the appearing of the Lord's Divine
in His Human. That " to be seen" denotes to appear is evident,
and that " Jehovah" is the Lord as to the Divine Itself and as
to the Divine Human, may be seen above (n. 1736, 2004, 2005,
2018, 2025, 2156, 2329, 2921, 3023, 3035, 5041, 5663, 6281,
6303, 6905). That "Jehovah seen" denotes the appearing of
the Lord's Divine in His Human, is evident also from the fact
that His Divine cannot appear to any man, nor even to any
angel, except through the Divine Human ; nor the Divine Hu-
man except through the Divine truth which proceeds from
Him. Here in the internal sense the subject treated of is the
liberation of those who are of the spiritual church. (That these
were liberated by the Lord's coming into the world, see n. 2661,
2716, 3969, 6854, 6914 ; and that these specifically were saved
170 EXODUS [N. 6945
by means of the Lord's Divine Human, n. 2716, 2833, 2834.)
[2] As regards this statement, that the people of that church
would not have faith, and would not receive what the law Di-
vine represented by Moses (that is, what the Word) says, un-
less they saw signs, the case is this. These people, being of the
spiritual church, have no perception of truth from good, as the
celestial have, but acknowledge as truth every doctrinal mat-
ter of their church which they have confirmed in themselves,
and are therefore relatively in obscurity (n. 2718, 2831, 2849,
2935, 2937, 3833, 6427, 6500, 6865), as can also be seen from
the fact that they do not at all comprehend how the Lord's
Human can be Divine ; nor that the Divine love in the Human
can effect this ; for they keep their thought in a human such as
exists with man, and they do not recede from this thought
when they think of the Lord, in such an entanglement are they.
The same can also be seen from the fact that neither do they
comprehend how man can live after death, and at the same
time have senses, such as sight, hearing, touch, and smell, and
be in a human form there. That such is man when he has cast
away his body and its senses and members, appears to them
foreign to the truth, so enwrapped are they in things of sense,
and in the memory -knowledges and fallacies thence derived;
and therefore unless they believed that the body will again be
conjoined with the soul, they would have no belief whatever
in any resurrection. [3] From all this it is sufficiently evi-
dent in how much obscurity they are as regards the things of
heaven ; and hence it is that no faith can ever be implanted in
them unless they are withheld by the Lord from falsities by a
mighty force. And as there was no such force before the Lord's
coming, but only after His coming, when He had made the
Human in Himself Divine, therefore they could not be taken
out of the lower earth, where they were being infested by fal-
sities, and be taken up into heaven, until after the Lord's res-
urrection (n. 6914). From this then it is that it is said that
they would not believe, thus neither would receive what the
law Divine, that is, the truth Divine says, unless they saw that
it is so, thus unless they saw signs (of which below).
6946. And Jehovah said unto him. That this signifies fore-
sight as to what they would be if they had not faith, is evi-
N. 6946] CHAPTER IV. VERS. 1-4 171
dent from the signification of "saying," when predicated of Je-
hovah or the Lord, as being foresight (see n. 5361). That it
denotes foresight as to what they would be if they had not
faith, is plain from the three signs treated of below; for in the
internal sense these signs represent their state if they did not
believe.
6947. What is that in thy hand? And he said, A rod. That
this signifies the power of the Lord's Divine Human, is evident
from the signification of "hand," as being power (see n. 878,
3387, 4931-4937, 5327, 5328, 5544) ; and from the signification
of a "rod," as also being power (n. 4013, 4876, 4936). That it
is the power of the Lord's Divine Human, is because by Moses
is represented the Lord as to the law Divine, or the Word,
which is the Divine truth proceeding from the Lord's Divine
Human (n. 6752). The power which is signified by "hand" is
the power proceeding from the Lord's Divine rational; but the
power which is signified by " rod" is the power proceeding from
the Lord's Divine natural. That the "rod" denotes the power
proceeding from the Lord's Divine natural, is because a rod
supports the body, like a foot, and by a " foot" is signified the
natural (n. 2162, 3147, 3761, 3986, 4280, 4938-4952). That « to
lift up the hand" denotes power in the spiritual, and " to lift
up the foot" denotes power in the natural, may be seen above
(n. 5327, 5328) ; and for this reason, in accordance with the
kind of elevation treated of in the internal sense, it was some-
times said to Moses when he was to do miracles, that he should
" lift up the hand," sometimes that he should " lift up the rod."
6948. And He said, Cast it to the earth. That this signi-
fies the influx of the power of the Lord's Divine natural into
the sensuous, is evident from the signification of a " rod," as
being power in the natural, and when it is said of the Lord,
as being the power proceeding from his Divine natural (of
which just above, n. 6947) ; from the signification of "casting,"
or " sending forth," as being proceeding, thus influx ; and from
the signification of "the earth" as being man's external (n. 82,
913, 1411, 1733), here his sensuous and corporeal, which are the
outermosts, because the rod became a serpent, and by a "ser-
pent" is signified the sensuous and corporeal man. [2] By
the Divine power of the Lord is here meant the Divine truth
172 EXODUS [N. 6948
proceeding from the Lord, for there is power in Divine truth,
insomuch that it is power itself '(n. 3091, 4931, 6344, 6423).
The Divine truth proceeding from the Lord flows into every
man, through his interiors into the exteriors, even into the ex-
ternal sensuous and into the corporeal, and calls forth every-
where things correspondent in their order; in the sensuous,
things correspondent such as appear in the world and upon the
earth. But as the things which* are in the world and upon the
earth appear otherwise than as they are, they are therefore full
of fallacies ; and therefore when the sensuous is in these evils
only, it must needs think against the goods and truths of faith,
because it thinks from fallacies; and when Divine truth flows
in, it must needs turn it into falsity. [3] That a man who is
not elevated from the sensuous, but is in it and thinks from it,
thinks from fallacies, may be illustrated by examples : — The
fallacies in respect to the life of man, that it is of the body,
when yet it is of the spirit in the body : in respect to the sight
— that it is of the eye : in respect to the hearing — that it is of
the ear: in respect to the speech — that it is of the tongue and
mouth; when yet it is the spirit which sees, hears, and speaks,
through these organs of the body. The fallacies in respect to
life — that it is permanent in man, when yet it flows in. The
fallacies in respect to the soul — that it cannot be in a human
form, and in human senses and affections. The fallacies in re-
spect to heaven and hell — that the former is above man, and
the latter beneath him, when yet they are in him. The falla-
cies that objects flow into the exteriors, when yet what is exter-
nal does not flow into what is internal, but what is internal
into what is external. The fallacies in respect to the life after
death — that it is impossible except together with the body.
Besides the fallacies in natural things, which give rise to the
self-contradictory conjectures of so many persons. [4] Who
cannot see that fallacies and the falsities thence derived have
dominion instead of truths, merely from the dispute which long
existed in respect to the circulation of the blood, which though
supported by so many experimental proofs, nevertheless long
remained in doubt ; and also from the dispute about the sun —
that it revolved once a day around this earth, and not only the
sun, but also the moon, all the planets, and the whole starry
N. 6948] CHAPTER IV. VERS. 1-4 173
heaven; and also from the dispute which still continues in
respect to the soul, its conjunction with the body, and its seat
therein. Seeing that the fallacies of the senses have dominion
in such things, although their true character is plain from so
many phenomena and effects, why should they not do so in
such things as belong to heaven, which being spiritual are not
plain except through correspondences? [5] From all this it
can now be seen what is the quality of man's sensuous, viewed
in itself, and left to itself; namely, that it is in fallacies, and
thence in falsities, thus is against the truths and goods of faith.
Hence it is that when man is in the sensuous and in its light,
he is in thick darkness in respect to the things of the spiritual
world, that is, in respect to those which are in light from the
Divine; and that the sensuous light is turned into mere thick
darkness when the light from heaven falls into" it. The reason
is, that the truths which are of the Divine light cannot be to-
gether with fallacies and the falsities thence derived ; but extin-
guish them, and thereby induce thick darkness.
6949. And it became a serpent. That this signifies the sen-
suous and corporeal man separate from the internal, is evident
from the signification of a " serpent," as being a man who rea-
sons from things sensuous (see n. 195-197, 6398, 6399), thus
the sensuous of man ; and as by " serpent" is signified the sen-
suous, it signifies also the corporeal, for what the sensuous has,
it has from the senses of the body. And because, regarded in
itself, the sensuous is such as has been described just above
(n. 6948), the "serpent" also (which is the sensuous), signifies
all evil in general (n. 251, 254, 257). That by the "serpent"
is here meant the sensuous and corporeal man separated from
the internal or rational, is evident from the fact that Moses
fled from before it, whereby is signified horror of it; and also
from the fact that by this sign is described the state of those
of the spiritual church, if they did not have faith; for then
their internal would be closed, nor would more of the light of
heaven flow in, than to enable them to think, and from this to
speak, from the sensuous separated. All those think from the
sensuous separated who defend falsities a,gainst truths, and evils
against goods ; in a word, all who are in evil of life, and thence
in no faith, for he who lives evilly, believes nothing. Such per-
174 EXODUS [N. 6949
sons excel others in the gift of reasoning, and also of persuad-
ing, especially the simple, for the reason that they speak from
the fallacies of the senses, and from appearances in the world.
They also know how to extinguish or veil truths by fallacies,
whence also by "serpents" are signified cunning and craftiness.
But when the sensuous has been conjoined with the internal,
or rightly subordinated to the rational, then by a " serpent" is
signified prudence and circumspection (see n. 197, 4211, 6398).
6950. And Moses fled from before it. That this signifies
horror at the sensuous separated, is evident from the significa-
tion of "fleeing," as being horror, for he who feels horror at
anything, flees from it ; and from the signification of the " ser-
pent," which is that from before which he fled, as being the
sensuous separated (of which just above, n. 6949).
6951. And Jehovah said unto Moses. That this signifies
providence from the Divine, is evident from the signification
of "saying," when predicated of Jehovah or the Lord, as being
foresight (of which above, n. 6946) ; and because it denotes
foresight, it also denotes providence, for these two are con-
joined together, because the Lord provides what He foresees.
He foresees evil and provides good. Here therefore by "Je-
hovah said," is signified providence, because the serpent is now
turned into a rod, that is, evil into good. And from the rep-
resentation of Moses, as being the Lord in respect to Divine
truth: thus providence from the Divine is predicated of the
Lord as to the Human when He was in the world.
6952. Put forth thy hand and take hold of its tail. That
this signifies the power of uplifting from the ultimate sensuous,
is evident from the signification of " hand," as being power
(of which above, n. 6947); and from the signification of the
"tail of the serpent," as being the ultimate of the sensuous.
That a "serpent" denotes the sensuous may be seen above (n.
6949), thus its "tail" is the iiltimate or lowest of the sensuous.
Uplifting is signified by "putting forth and taking hold of,"
for he who puts forth the hand and takes hold of any creeping
thing of the earth, lifts it up. As by the " serpent" is signified
the sensuous separated, and hence reasoning from the fallacies
of the senses about the truths of faith, by the "tail of the
serpent" is signified falsity itself, for this is the ultimate or
N. 6952] CHAPTER IV. VERS. 1-4 175
lowest, and he who is in falsity, thus in the ultimate and low-
est, looks wholly downward, or outward, that is, into the world
and to the earth ; but not upward or inward, that is, into heaven
and to the Lord. [2] That such things are signified by the "tail
of the serpent," is evident in John : —
The locusts had tails like unto scorpions, and stings were in their tails;
and their power was to do harm to men (Rev. ix. 10);
where " tails like unto scorpions, and stings in the tails," denote
cunning reasonings from falsities, by which they persuade, and
thus do harm, wherefore it is said that "their power is to do
harm to men." [3] Again : —
The tails of the horses were like unto serpents, having heads, and by
them they do harm (Rev. ix. 19);
where in like manner "tails like serpents" denote reasonings
from falsities, by which harm is done; and especially because
it is said that " such were the tails of the horses, and that they
had heads ;" for by " horses" is signified the intellectual, and also
by " head." Hence by " tails" are here signified more cunning
reasonings from fallacies and the derivative falsities against
truths, which reasonings are lowest, for the more cunning any
reasonings are against truths, the lower they are. [4] Again : —
The tail of the dragon drew the third part of the stars of heaven, and
did cast them into the earth (Rev. xii. 4);
where the "tail of the dragon" in like manner denotes reason-
ings from falsities; the "stars of heaven," the knowledges of
good and truth; "to cast them to the earth" denotes to destroy
them. That the " dragon" is the " serpent," which seduces by
reasonings from falsities, and which seduced the mother of the
living, or Eve, in paradise, by means of the tree of knowledge,
that is, by means of memory-knowledges from the sensuous,
thus from fallacies, is clear also in John: —
The great dragon was cast down, the old serpent, which is called the
Devil and Satan, which seduceth the whole world (Rev. xii. 9).
[5] That the "tail" in general denotes the sensuous separated,
which looks not up but down, thus not to heaven, but to earth,
and consequently denotes falsity, is evident in these passages : —
176 EXODUS [N. 6952
Jehovah will cut off from Israel head and tail, branch and rush; the
old man and the honorable, he is the head; and the prophet, the teacher
of a lie, he is the tail (Isa. ix. 14, 15);
where the " tail" manifestly denotes falsity, which in the Word
is called a " lie." Again : —
There shall not be for Egypt any work, which shall make head and
tail, branch and rush (Isa. xix. 15);
where " rush" denotes what is lowest. In Moses : —
Thus Jehovah shall make thee the head, and not the tail; that thou
mayest be upward only, and not downward, when thou shalt obey the
commandments of thy God (Deut. xxviii. 13).
[6] The "tail" denotes the lowest, which looks downward or
outward, that is, into the world and to the earth, but not to
heaven and to the Lord. For the interiors of man together
with his sensuous things are lifted upward by the Lord when
the man is in the good of faith and of charity ; but if he is in
evil and falsity, then his interiors together with his sensuous
things look downward, thus only to the things that are in the
world, whereby he puts off the human nature, and puts on the
bestial ; for wild beasts look downward, or only to those things
which are on the earth. He who looks downward, wills what
is evil and thinks what is false, but he who is lifted 'upward
by the Lord, wills what is good and thinks what is true ; the
uplifting by the Lord takes place actually, and from this a re-
moval from evils and falsities, which the angels perceive by
the very sense. This is like the tendency to the center of
gravity : the center is where the Lord is in His sun. Toward
this the heads of the angels are lifted up ; but the feet of the
internals. Thus the former look upward, and the latter down-
ward (see n. 3641, 3643). [7] Again:—
The stranger that is in the midst of thee shall ascend above thee up-
ward more and more; but thou shalt descend downward more and more;
he shall be for the head, and thou shalt be for the tail (Deut. xxviii. 43,
43, 44);
where the sense is similar. In Isaiah: —
Say unto him, Take heed, and be quiet; fear not, neither let thy heart
soften, because of the two tails of these smoking fire-brands, on account
of the wrath of Rezin and Syria, and the son of Remaliah (vii. 4);
N. 6952] CHAPTER IV. VERS. 1-4 177
"Rezin king of Syria" denotes knowledges of evil. That
"Syria" denotes knowledges of good, may be seen above, (n.
1232, 1234, 3680) ; thus in the opposite sense, knowledges of
evil. The "son of Eemaliah the king of Samaria" denotes
knowledges of falsity. Knowledges of evil and knowledges of
falsity are " tails," because they are lowest things. " Smoking
firebrands" denote wrath.
6953. And he put forth his hand, and took hold of it. That
this signifies an uplifting toward the interiors, is evident from
the signification of " putting forth the hand and taking hold,"
when said of what lies beneath, as being to be uplifted toward
higher things, or what is the same, toward the interiors (see
above, n. 6952); from the signification of "hand," as being in-
terior power (see also n. 6952) ; and from the signification of a
" serpent," which is what he took hold of, as being the sensuous
and reasoning thence (of which above, n. 6949) ; that when the
sensuous is uplifted toward the interiors, power is communi-
cated from the Divine, will be seen in what now follows.
6954. And it became a rod in his hand. That this signifies
that then was communicated power from the Divine, is evident
from the signification of the " serpent which became a rod," as
being the sensuous (of which above, n. 6949) ; from the signi-
fication of a " rod," as being power in the natural ; and from
the signification of the "hand," as being interior power; both
powers being from the Divine (n. 6952). The case herein is
this. From himself man looks downward only, that is, into
the world, and to the earth, because from himself he is in evil
and falsity; and when he looks thither, then the sensuous has
dominion, and interior things makes no opposition, because they
follow the force of the stream, and yield to it. Nevertheless
not from himself but from the Lord, man looks upward, that
is, to heaven and to the Lord, which is effected by means of an
uplifting ; and when the interiors are uplifted, the sensuous al-
so is uplifted, but its light is then obscured, because the light
of heaven has dominion. When this takes place, good and truth
from the Lord flow in, and are also received ; and this is meant
by power communicated from the Divine. Yet no others can
be uplifted in this way than those who have lived in the good
of faith and of charity. That the uplif tings are toward the
VOL. IX.— 12
178 EXODUS [N. 6954
interiors, has been given me to know from living experience,
for they have been observed a thousand times.
6955. Verses 5—7. In order that they may believe that
Jehovah hath been seen of thee, the God of their fathers, the
God of Abraham, the God of Isaac, and the God of Jacob. And
Jehovah said farther to him, Bring now thy hand into thy bosom.
And he brought his hand into his bosom, and brought it out, and
behold his hand was leprous, as snow. And He said, Bring
back thine hand unto thy bosom ; and he brought back his hand
unto his bosom, and brought it forth out of his bosom, and behold
it was turned again as his flesh. " In order that they may be-
lieve that Jehovah hath been seen of thee," signifies that they
may have faith in respect to the Lord's Divine Human; "the
God of their fathers," signifies that it was the Divine of the
Ancient Church ; " the God of Abraham, the God of Isaac, and
the God of Jacob," signifies the Lord as to the Divine Itself
and the Divine Human; "and Jehovah said further to him,"
signifies foresight as to what would be the quality of those of
the spiritual church, if they did not have faith; "Bring thy
hand into thy bosom," signifies the appropriation of truth;
"and he brought his hand into his bosom," signifies the ac-
complishment; "and he brought it out," signifies that it was
thence ; " and behold his hand was leprous, as snow," signifies
the profanation of truth; "and He said," signifies providence
in respect to what would be the quality of those of the spiritual
church if they did have faith ; " Bring back thine hand unto thy
bosom," signifies the appropriation of truth; "and he brought
back his hand unto his bosom," signifies the accomplishment;
" and he brought it forth out of his bosom," signifies that it was
thence ; " and behold it was turned again as his flesh," signifies
that then it was good.
6956. In order that they may believe that Jehovah hath been
seen of thee. That this signifies that they may have faith in
respect to the Lord's Divine Human, is evident from the sig-
nification of " believing," as being to have faith — not faith that
Jehovah or the Lord was seen with the eyes, but faith in the
Lord in the spiritual sense of the term ; and from the significa-
tion of " Jehovah, seen," as being the appearing of the Lord in
His Divine Human (see 11. 6945). Thus by " they may believe
N. 6956] CHAFfER IV. VERS. 5-7 179
that Jehovah hath been seen of thee" is signified that they may
have faith in respect to the Lord's Divine Human.
6957. The God of their fathers. That this signifies that it
was the Divine of the Ancient Church, is evident from the sig-
nification of "the God of their fathers," as being the Divine of
the Ancient Church (of which n. 6876, 6884, where also it may
be seen that this was the Lord in respect to the Divine Human).
6958. The God of Abraham, the God of Isaac, and the God
of Jacob. That this signifies the Lord as to the Divine Itself
and the Divine Human, is evident from what was shown above
(u. 6847), where the same words occur.
6959. And Jehovah said further to him. That this signifies
foresight as to what would be the quality of those of the spir-
itual church if they did not have faith, is evident from the sig-
nification of "Jehovah said," as being foresight (as above, n.
6946). The reason why these words denote what would be the
quality of those of the spiritual church if they did not have
faith, is that in what follows the subject treated of is what
would be the further quality of those who are of the spiritual
church (who are represented by the sons of Israel), if they did
not have faith, namely, that they would be profaners of truth.
For the first miracle of the rod becoming a serpent signifies
their state, that they would become altogether sensuous and
corporeal. This miracle of the hand becoming leprous signifies
profanation, for this succeeds if the church persists in faith-
lessness. [2] In their childhood, and afterward in their youth,
they of the spiritual church have faith in the doctrinal things
of their church, but at that time they have faith from parents
and masters, and not from themselves, and therefore if they
afterward recede from faith, they profane the truth only
slightly, which profanation can be removed by Divine means,
and thus the man be freed from the guilt of it. But if a man
has faith in the doctrine of the church, and in the Word, from
himself, that is, by confirmations in himself, and if he then
afterward recedes, and denies in himself what he had before be-
lieved, especially if he lives contrary to the truth which he had
confirmed in himself, and either explains it in his own favor,
or altogether rejects it, he profanes the truth; and this because
he commingles and conjoins together within himself truth and
180 EXODUS [N. 6959
falsity. As such persons have scarcely any remains of truth
and good, in the other life they finally become like skeletons ;
and have as little life remaining as have the bones relatively
to the organic life of the flesh. But still harder is the lot of
those who profane good than that of those who profane truth,
they who are of the Lord's spiritual church can profane truth
but not so much good. [3] As " leprosy" signifies the profana-
tion of truth, and as this is the subject treated of in what fol-
lows, see first of all what has been before said and shown about
profanation, namely : That they who are within the church can
profane holy things, but not they who are without it (n. 2051,
3399) : That holy things cannot be profaned, except by those
who have previously acknowledged them (n. 1008, 1010, 1059,
3398, 3898, 4289) : That it is also profanation to acknowledge
and believe truths arid goods, and yet to live contrary to them
(n. 4601) : That man is withheld from profanation as much as
possible (n. 301-303, 1327, 1328, 3398, 3402) : That the lot of
profaners is the worst of all in the other life (n. 6348).
6960. Bring now thy hand into thy bosom. That this signi-
fies the appropriation of truth, is evident from the signification
of "hand," as being power (of which above, n. 6947) ; and from
the signification of " bosom," as being love ; for that which is
of the breast corresponds to love, because therein is the heart,
which corresponds to celestial love, and the lungs, which cor-
respond to spiritual love (see n. 3635, 3883-3896, 4112, 4113,
4133). And as from this the bosom corresponds to love, by it
is also signified man's own, for that is man's own which is of
his love. Therefore here by "bringing the hand into the bos-
om" is signified appropriation ; that it is the appropriation of
truth, is plain from what follows, and also from the fact that
spiritual power consists in truth (see n. 6948). [2] That the
"bosom" denotes that very thing which belongs to man, thus
his own, and from this, appropriation and conjunction by love,
is evident from the following passages : —
Confide ye not in a companion, put not trust in a guide; keep the doors
of thy mouth from her that lieth in thy bosom (Micah vii. 5);
where " she that lieth in the bosom" denotes one who has been
conjoined with him by means of love. For this also a wife is
N. 6960] CHAPTER IV. VERS. 5-7 181
called " the wife of her husband's bosom" (Deut. xxviii. 54 ; 2
Sam. xii. 8) ; and a husband is called " the husband of his wife's
bosom" (Deut. xxviii. 56) ; and this because one belongs to the
other. And in David: —
My prayer shall fall back upon my bosom (Ps. xxxv. 13);
meaning that it would return to himself.
Remember Lord the reproach of Thy servants, how I do bear in my
bosom all the great peoples (Ps. Ixxxix. 50);
meaning with himself, as his own. In Isaiah : —
He feedeth his flock like a shepherd, He gathereth the lambs in His
arm, and carrieth them in His bosom (xl. 11);
where the sense is the same. [3] In Luke: —
Give, and it shall be given to you; good measure, pressed down, shaken
together, and running over, shall be given into your bosom (vi. 38);
"to be given into the bosom" denotes for themselves as their
own. In the same: —
And it came to pass that Lazarus died, and was carried by the angels
into Abraham's bosom (Luke xvi. 22);
" to be carried into Abraham's bosom" denotes to the Lord (who
is meant by "Abraham"), from conjunction through love. [4]
And in John: —
There was lying in Jesus' bosom one of His disciples, whom Jesus
loved; he, leaning on Jesus' breast, saith unto Him, Lord who is it? (xiii.
23, 25);
" to lie in the bosom" manifestly denotes to be loved, and to be
conjoined through love. Again: —
No one hath ever seen God; the only-begotten Son, who is in the bosom
of the Father, He hath set Him forth (John i. 18);
" in the bosom of the Father" denotes to be one. [5] The " bos-
om" denotes that very thing which belongs to man, and also
appropriation not by love, in the following passages : —
I will recompense, I will recompense upon their bosom your iniquities,
and the iniquities of your fathers together; I will measure the price of
their work upon their bosom (Isa. xiv. 6, 7).
Jehovah doing mercy to thousands, and recompensing the iniquity of
the fathers into the bosom of their sons after them (Jer. xxxii. 18).
182 EXODUS [N. 6960
Recompense to our neighbors seven-fold into their bosom their re-
proach wherewith they have reproached Thee, O Lord (Ps. Ixxix. 12);
"to recompense into their bosom" denotes into themselves.
6961. And he brought his hand into his bosom. That this
signifies the accomplishment, namely, of the appropriation of
truth, is evident from what has already been said.
6962. And he brought it out. That this signifies that it was
thence, is evident from the signification of " bringing the hand
out of the bosom and seeing" as being to observe what was its
quality, thus that it was thence.
6963. And behold his hand was leprous, as snow. That this
signifies the profanation of truth, is evident from the significa-
tion of "hand," as being power (n. 6947), and as being truth,
because spiritual power consists in truth (n. 6948, 6960) ; and
from the signification of "leprosy," as being profanation, speci-
fically, the profanation of truth (of which below). In the his-
toric Word much is said about leprosy, and about its various
appearances in the skin, and about the judgment thence to be
formed of its quality — whether the leper was to be shut in, or
to go out of the camp, or to be set at liberty ; and also about
leprosy in garments, in vessels, and in the very houses. Lep-
rosy is so much treated of, not on account of leprosy as a dis-
ease, but because it signified the profanation of truth, thus for
the sake of the spiritual sense; and because the Jews and the
Israelites were capable of profaning truth more than other
people. [2] For if they had known the internal things of the
Word, and the truths themselves which were represented by the
rites of the church among them, and had faith in them, and
yet had lived according to their inclination, namely in the love
of self and the love of the world, in hatred and revenge among
themselves, and in cruelty toward the Gentiles, they must needs
have profaned the truths in which they once had faith; for to
believe in truths and to live contrary to them, is to profane
them. And therefore they were withheld as far as possible from
the knowledges of internal truth (see n. 3398, 3489) ; insomuch
that they did not even know that they would live after death;
neither did they believe that the Messiah would come to save
souls eternally, but to exalt that nation above all others in the
universe. And because that nation was such, and also is such
N. 6963] CHAPTER IV. VERS. 5-7 183
at this day, therefore they -are still withheld from faith, even
though they live in the midst of Christendom. Hence then it
is that the. nature of leprosy was so particularly described.
[3] That "leprosy" signifies the profanation of truth, is plain
from the statutes concerning leprosy that are recorded by Moses
in Lev. xiii. In this description there is contained in the inter-
nal sense the whole nature of the profanation of truth — as what
the nature of this profanation is if recent, what if old, what if
inward in man, what if also outward, what if curable, what if
incurable, what are the means of cure, and other particulars,
which cannot be at all known to any one, except by means of
the internal sense of the Word. [4] But as it is profanations
which are described by " leprosy," it is not allowable to explain
in detail what is contained in the description of it. Moreover
heaven is horrified at the bare mention of what is profane. I
may quote this passage only : —
If the leprosy effloresce fully in the skin, and the leprosy cover the
whole skin of him that hath the plague, from his head even to his heel,
under every look of the priest's eyes; and the priest see, and behold the
leprosy hath covered all his flesh, then he shall pronounce the plague
clean; it is all turned white, he is clean. But in the day that there shall
appear in him living flesh, he shall be unclean (Lev. xiii. 12-14);
unless it is known from the internal sense how the case herein
is, namely, that he is clean who is all leprous from his head even
unto his heel, it must appear like a paradox ; but by " one lep-
rous from his head to his heel" is meant one who knows inter-
nal truths, but does not acknowledge or believe them. Such
a one is not inwardly in profanation, but outwardly, which pro-
fanation is removed, and therefore he is clean. But if he knows
the truths of faith, and believes them, and yet lives contrary
to them, he is in profanation inwardly, as is the case also with
one who has once believed, and afterward denies. Therefore
it is said, "in the day that there shall appear in him living
flesh, he shall be unclean ;" by "living flesh" is meant acknowl-
edgment and faith (see what has been adduced above, n. 6959).
6964. And he said. That this signifies providence in respect
to what would be the quality of those of the spiritual church
if they did have faith, is evident from the signification of "Je-
hovah said," as being providence (as above, n. 6951); that it
184 EXODUS [N. 6964
denotes what their quality would be if they did have faith, is
plain from what follows. For by "his hand turned again as
his flesh" is signified that then they would have spiritual good ;
the opposite of which is that the hand became leprous by being
brought into his bosom, by which is signified that they who are
of the spiritual church would be in the profanation of truth, if
they did not have faith (see above, n. 6959, 6963).
6965. Bring back thy hand unto thy bosom. That this sig-
nifies the appropriation of truth, is evident from the significa-
tion of " bringing the hand into the bosom/' as being the appro-
priation of truth (see n. 6960).
6966. And he brought back his hand unto his bosom. That
this signifies the accomplishment, may be seen above (n. 6961).
6967. And he brought it forth out of his bosom. That this
signifies that it was thence, may also be seen above (n. 6962).
6968. And behold it was turned again as his flesh. That
this signifies that then it was the good of truth, is evident from
the signification of "flesh," as being what is man's own of his
will, made alive by what is the Lord's own of His Divine Hu-
man, that is, what is one's own that is heavenly (see n. 3813) ;
and because this is signified by "flesh," it is the good of love
to the Lord and toward the neighbor which is signified. But
with those who are of the spiritual church, it is the good of
truth, because their good is from truth, and is according to the
truth of the doctrine of their church. When this truth be-
comes of the life it is called good.
6969. Verses 8, 9. And it shall be, if they do not believe
thee, and hear not the voice of the former sign, that they will
believe the voice of the latter sign. And it shall be, if they do
not believe also these two signs, and do not hear thy voice, that
thou shalt take of the waters of the river, and pour out on
the dry [land], and the waters which thou hast taken out of
the river, they shall becom,e blood in the dry [land]. "And it
shall be, if they do not believe thee," signifies if they have not
faith; "and hear not the voice of the former sign," signifies if
they do not obey what is announced from the Word, that in-
stead of spiritual and rational men they would become not spir-
itual and not rational ; " that they will believe the voice of the
latter sign," signifies that they would have faith in what had
CHAPTER IV. VERS. 8, 9 185
been foretold from the Word, namely, that they would become
profaners of truth; "and it shall be, if they do not believe
also these two signs," signifies if they should have no faith
whatever that such things would come to pass; "and do not
hear thy voice," signifies if they do not yield any obedience;
"that thou shalt take of the waters of the river," signifies
false memory-knowledges; "and pour out on the dry [land],"
signifies insertion into the natural ; " and the waters which thou
hast taken out of the river," signifies inversion of the state;
"they shall become blood in the dry [land]," signifies the falsi-
fication of all truth, and the consequent privation of it in the
natural.
6970. And it shall be, if they do not believe thee. That this
signifies if they have not faith, is evident from the significa-
tion of "believing," as being to have faith (see n. 6956). To
have faith here does not signify faith from the signs, that they
were to be liberated from Egypt, for this faith relates to worldly
things ; but it signifies faith that if they did not remain in
truths they would become merely sensuous and corporeal, and
at last profaners of truth; for these are what the two signs
signify. The internal sense does not treat of worldly things,
as does the external historic sense; but of spiritual things.
Faith in worldly things is quite different from faith in spirit-
ual things, as for example : to believe that men will do as they
speak ; that a man is true or not true ; that to insure success, a
man should do so and so, and not otherwise; that what is said
or written is worthy of credit, or not, besides numberless like
things ; such are matters of faith in worldly things, as also here
that the sons of Israel were to be liberated from bondage in
Egypt. But to believe that there is a heaven and a hell ; that
men will live after death, the good in happiness to eternity,
the evil in unhappiness ; that the life remains with every one ;
that faith and charity make spiritual life, and that this is
the life which the angels have in heaven; that the Lord has
all power in the heavens and on earth, as He Himself says
(Matt, xxviii. 18) ; that from Him we live; that the Word is the
doctrine of heavenly and Divine truths; and the like — such
are matters of faith in spiritual things, and are here signified
by "believing."
186 EXODUS [N. 6971
6971. And hear not the voice of the former sign. That this
signifies if they do not obey what is announced from the Word,
that instead of spiritual and rational men they would become
not spiritual and not rational, is evident from the signification
of "hearing," as being to obey (see n. 2542, 3869, 5017); from
the signification of a " voice," as being what is announced from
the Word, of which below; and from the signification of "the
former sign," as being that instead of spiritual and rational
men they would become not spiritual and not rational. That
this is so, is plain from the signification of the serpent which
was made from the rod of Moses cast on the earth (which is
here "the former sign"), as being the sensuous and corporeal
man (n. 6949); thus the non-spiritual and non-rational man.
For the man who is sensuous and corporeal is not rational, thus
neither is he spiritual, for he thinks falsities and wills evils.
He who does this is not rational, still less is he spiritual, for
the acknowledgment and faith of truth, and the life of good,
are the veriest spiritual in the rational, because these things
are from the Divine ; whereas the acknowledgment and faith of
falsity and the life of evil are the contrary. (That merely sen-
suous and corporeal men are such, see n. 6844, 6845, 6948,
6949.) [2] Those become merely sensuous and corporeal who
have first known the things of the spiritual world and have
afterward rejected them, and have imbued themselves with
principles of falsity contrary to truths, and as to life have
looked solely to worldly, bodily, and earthly things, and from
this have believed that life ought to be enjoyed with every
pleasure, saying, " What has man more while he lives ? when
we die we die ; and who has ever come from another life to tell
us about it ? we know not what it is to live when life goes out of
a man." If any one by rational arguments sets them thinking
at all about eternal life, they think that they shall not fare
worse than others, and immediately relapse to the state of their
former life. With such there is a closing of the passage for
the light of heaven and its influx, and the light of heaven in
their natural becomes like thick darkness, but the light of the
world therein becomes brightness (see n. 6907), and the bright-
ness is so much the more brilliant, as the light of heaven is
more darkened; hence it is that such see no otherwise than
N. 6971] CHAPTER IV. VERS. 8, 9 187
that the evils of their life are goods, and that consequently the
falsities are truths. It is from this then that a man becomes
sensuous and corporeal. In a word, when a passage for the
influx of the light of heaven has once been opened, and after-
ward is closed, the man is then driven to look downward, and
not upward ; and this from Divine order, lest the truths which
he has once acknowledged, and which remain in his interior
man, should be contaminated with falsities, and thus profaned.
[3] The case is the same with the Gentiles who recede from
their religiosity; but their lot is better than the lot of those
who are within the church, because they have no truths from
the Word, consequently no genuine truths; but truths joined
with many fallacies, which cannot be so much profaned. With
regard to the signification of a "voice," as being what is an-
nounced from the Word, be it known that a "voice" is often
spoken of, and is also joined to such things as have no relation
to a voice, as here it is also joined to a sign: "if they do not
hear the voice of the former sign, they will believe the voice
of the latter sign ;" and also in other passages : —
The voice of the whip, and the voice of the sound of a wheel (Nahum
iii. 2).
The floods have lifted up their voice above the voices of many mag-
nificent waters (Ps. xciii. 3, 4).
[4] That a " voice" signifies annunciation, and in a good sense
annunciation from the Word, which voice is called the " voice
of Jehovah," is evident in David: —
The voice of Jehovah is in power; the voice of Jehovah is hi glory;
the voice of Jehovah breaketh the cedars; the voice of Jehovah cutteth
off the flames of fire; the voice of Jehovah maketh the wilderness to
tremble; the voice of Jehovah maketh the hinds to calve; and strippeth
the forests (Ps. xxix. 4, 6, 7-9).
To Him that rideth upon the heaven of the heaven of old; lo He shall
utter with His voice, a voice of strength (Ps. Ixviii. 33).
In these passages a "voice" denotes Divine truth, thus the
Word, and annunciation from it. (What a " voice" further sig-
nifies, see n. 219; and that "voice" is predicated of truth, n.
3563.)
6972. That they will believe the voice of the latter sign.
That this signifies that they would have faith in what had
188 EXODUS [N. 6972
been foretold from the Word, namely, that they would become
profaners of truth, is evident from the signification of " believ-
ing," as being to have faith (of which just above, n. 6970) ;
from the signification of a " voice," as being what is announced
(n. 6971), thus also what is foretold; and from the significa-
tion of " leprosy," which is here the " latter sign," as being the
profanation of truth (of which above, n. 6963). What profa-
nation is, see also above (n. 6959), and in the passages there
cited.
6973. And it shall be, if they do not believe also these two
signs. That this signifies if they should have no faith what-
ever that such things would come to pass, is evident from the
signification of "believing," as being to have faith (that is, in
the spiritual sense, of which above, n. 6970); and from the
signification of "the two signs," as being that they would be-
come sensuous and corporeal, and afterward profaners of truth,
which is signified by the serpent that was made by the casting
of the rod of Moses upon the earth (n. 6971), and by the hand
which being put into the bosom became leprous (n. 6963).
Thus by "not believing these two signs" is signified to have
no faith whatever that such things would come to pass.
6974. And do not hear thy voice. That this signifies if they
do not yield any obedience, is evident from the signification of
" hearing," as being obedience (see n. 2542, 3869, 5017) ; from
the signification of "voice," as being what is announced and
foretold (n. 6971, 6972) ; and from the representation of Moses,
whose voice they were to hear, as being the Lord as to the
Divine law, that is, as to the Divine truth, thus as to the Word,
for therein is Divine truth. Hence it is plain that by the
expression, " if they do not hear thy voice," is signified, if they
do not yield any obedience. In this passage and before (verses
1 and 8), it is said " if they do not believe," and " if they do not
hear," and yet the two expressions appear alike, for he who
does not believe, does not hear. Yet they are distinct, for "be-
lieving," by which is signified faith, is said of the truth of faith,
and thus relates to the intellectual; but "hearing," by which
is signified obeying, is said of the good of charity, and thus
relates to the will. For in the Word, especially the prophetic,
where truth is expressed in its own words, good is also ex-
N. 6974] CHAPTER IV. VERS. 8, 9 189
pressed in its own words, on account of the heavenly marriage,
which is the marriage of good and of truth, in every detail of
the Word (see n. 683, 793, 801, 2173, 2516, 2712, 4138, 6343).
6975. Thou shall take of the waters of the river. That this
signifies false memory-knowledges, is evident from the signifi-
cation of "the waters of the river," namely, of Egypt, or the
Kile, as being false memory-knowledges. (That "waters" de-
note truths may be seen above, n. 2702, 3424, 4976; and in the
opposite sense falsities, n. 790 ; also that the " river of Egypt"
denotes false memory-knowledges, n. 6693.)
6976. And pour out on the dry [land~\. That this signifies
insertion into the natural, is evident from the signification of
" pouring out," as being insertion ; and from the signification of
"the dry [land]," as being the natural. A dry place is called
"dry," and the land is also so called, and by the "land of Egypt"
is signified the natural mind, which is in falsity, thus the natu-
ral (see n. 5276, 5278, 5280, 5288, 5301), and stiU more by the
"dry [land]."
6977. And the waters which thou hast taken out of the river.
That this signifies inversion of state, is evident from what pres-
ently follows, for it is said that "they shall become blood in
the dry [land]," whereby is signified the falsification of all
truth, and the privation of it in the natural. When this takes
place the state is completely inverted ; and hence these words, as
they involve an inversion of state, are also said to signify it.
There is also a total inversion of state in the natural when it is
entirely occupied by falsities. This rarely happens with man
while he lives in the world, but in the other life it takes place
with all who are cast into hell. That it rarely happens with
man while he lives in the world is because he is then continu-
ally kept in a state capable of being reformed, provided that
he desists from evils in freedom. But after death his life fol-
lows him, and he remains in the state which he had acquired
by the whole course of his life in the world. [2] Then he who
is in evil is no longer capable of being reformed ; and lest he
should have communication with any society of heaven, all
truth and good are taken away from him; so that he remains
in evil and falsity, which grow there in accordance with the
capacity to receive them that he has acquired in the world.
190 EXODUS [N. 6977
Nevertheless he is not allowed to pass beyond the acquired
bounds. This inversion of state is what is here meant, which
is such that he can no longer be amended as to the interiors,
but only as to the exteriors, namely, by fear of punishments.
After enduring these many times, he at last abstains from evil,
not in freedom, but by compulsion, the cupidity of doing evil
still remaining. This cupidity, as before said, is kept in check
by fears, which are external and compulsory means of amend-
ment. This is the state of the evil in the other life.
6978. They shall become blood in the dry [land]. That this
signifies the falsification of all truth, and the consequent pri-
vation of it in the natural, is evident from the signification of
"blood," as being holy truth proceeding from the Lord, and in
the opposite sense truth falsified and profaned (see n. 4735, how
the case herein is was shown just above) ; and from the signi-
fication of "the dry [land]," as being the natural (of which also
just above, n. 6976). That "blood" signifies the falsification of
truth and its profanation, is especially evident in Nahum : —
Woe to the city of bloods! it is all full of lying and rapine; the prey
departeth not. The voice of a whip, and the voice of the sound of a
wheel; and a neighing horse, and a jumping chariot; the horseman mount-
ing, and the shining of a sword, and the flash of a spear; and a multitude
of pierced, and a heap of carcass, and no end of body; they stumble on
their body. Because of the multitude of the whoredoms of the well-fav-
ored harlot, the. mistress of witchcrafts, that selleth nations through her
whoredoms, and families through her witchcrafts (iii. 1-4) ;
that by the " city of bloods" is signified the doctrine of falsity,
thus by "blood," falsified and profaned truth, is plain from
all the words of its description in the internal sense, and not
only in these verses which have been cited, but also in those
which follow, the description of it being continued in the whole
chapter ; for the " city" is doctrine ; its being " all full of lying
and rapine" denotes being full of falsity, and of evil from
falsity; "the voice of a whip and the voice of the sound of a
wheel" denotes the defence of falsity by fallacies ; " a neighing
horse and a jumping chariot," denotes from a perverted intel-
lectual and the like doctrine ; " the horseman mounting, the
shining of a sword, the flashing of a spear," denotes combat
against truth; "the multitude of pierced" denotes innumerable
falsities thence, and those who are in falsities; "a heap of car-
N. 6978] CHAPTER IV. VERS. 8, 9 191
cass, and no end of body" denotes innumerable evils thence,
and those who are in evils ; " the whoredoms of a harlot" denote
the falsifications themselves, and in like manner " witchcrafts."
6979. Verses 10-12. And Moses said unto Jehovah, In
me, my Lord, I am not a man of words, even from yesterday,
even from the day before yesterday, even from now in Thy
speaking unto Thy servant ; because heavy of mouth and heavy
of tongue am I. And Jehovah said unto him, Who maketh
man's mouth ? or who hath made him dumb, or deaf, or seeing, or
blind? is it not I Jehovah? And now go, and I will be with
thy mouth, and I will teach thee what thou shalt speak. " And
Moses said unto Jehovah," signifies perception from the Di-
vine; "In me, my Lord," signifies what is certain; "I am not
a man of words," signifies that he has no speech; "even from
yesterday, even from the day before yesterday," signifies not
from eternity; "even from now in Thy speaking unto Thy
servant," signifies thus neither to eternity with the Divine
flowing into the Human ; " because heavy of mouth and heavy
of tongue am I," signifies that the voice and speech from the
Divine are not heard or perceived; "and Jehovah said unto
him," signifies Divine influx; "who maketh man's mouth?"
signifies utterance; "or who hath made him dumb?" signifies
no utterance; "or deaf?" signifies no perception, and conse-
quently no obedience ; " or seeing, or blind ?" signifies faith by
means of knowledges, and no faith through lack of them ; " is
it not I Jehovah ?" signifies that these things are by virtue of
the influx of life from the Divine j "and now go," signifies life
from the Divine; "and I will be with thy mouth, and will teach
thee what thou shalt speak," signifies the Divine in each and
all things which proceed from the Divine Human.
6980. And Moses said unto Jehovah. That this signifies per-
ception from the Divine, is evident from the signification of
"saying," in the historicals of the Word, as being to perceive
(as frequently above) ; and from the representation of Moses,
as being the Lord in respect to the Divine law in the Human
when He was in the world (see n. 6723, 6752, 6771, 6827). The
Divine which is the source, is signified by "Jehovah." Hence,
it is plain that by "Moses said unto Jehovah" is signified that
the Lord from His Divine had perception in His Human.
192 EXODUS [N. 6981
6981. In me, my Lord. That this signifies what is certain,
is evident from the fact that "in me" is a form of assertion
that a thing is so, consequently that it is certain.
6982. I am not a man of words. That this signifies that he
has no speech, is evident from the signification of "not a man
of words," as being not to have the faculty of speaking, thus
to have no speech. How this is shall be told. Here in the su-
preme sense the subject treated of is the Lord, for Moses rep-
resents the Lord as to the law Divine, thus as to truth Divine.
The truth which proceeds immediately from the Divine cannot
be heard by any one, not even by any angel ; for in order to be
heard the Divine must first become human; and it becomes
human when it passes through the heavens ; and when it has
passed through the heavens it is presented in human form, and
becomes speech, which speech is uttered by spirits, who when
they are in this state, are called the "Holy Spirit," and this
is said to proceed from the Divine, because the holy of the
spirit, or the holy truth which the spirit then speaks, proceeds
from the Lord. From this it can be seen that the truth which
proceeds immediately from the Divine cannot be presented to
any one as discourse or speech, except through the Holy Spirit.
This is meant in the supreme sense by the statement that
Moses, who represents the Lord as to truth Divine, says that
"he is not a man of words;" and by the fact that Aaron his
brother was adjoined to him, who was to him "for a mouth,"
and he to Aaron " for God."
6983. Even from yesterday, even from the day before yester-
day. That this signifies not from eternity, namely, having
speech, is evident from the signification of "yesterday and the
day before yesterday," as being from eternity. That "yester-
day and the day before yesterday" denotes from eternity, is be-
caxise it signifies time, and indeed time past; and when spoken
of the Lord, or of the Divine, time does not signify time, but
eternity. There are two things which are proper to nature, and
which do not exist in heaven, still less in the Divine, namely
space and time. That these are not in heaven, but that instead
of them there are states, instead of space state as to being, and
instead of time state as to coming-forth, may be seen above
(n. 2625, 3938) ; and also that spaces and times in heaven are
N. 6983] CHAPTER IV. VERS. 10-12 193
states (n. 1274, 1382, 2625, 2788, 2837, 3254, 3356, 3387, 3404,
3827, 4321, 4814, 4882, 4901, 4916, 5605, 6110). But in the
Divine which is above the heavens, still less are there space
and time, and not even state, but instead of space there is infin-
ity, and instead of time eternity; to these two correspond the
times and spaces in the world ; and also states as to being and
as to coming-forth in the heavens. [2] That by "yesterday
and the day before yesterday," in the Word, is not signified
yesterday and the day before yesterday, but in general time
past, is evident from the passages where they are mentioned : —
The waters of the Jordan returned into their place, and went over all
its banks, as yesterday and the day before yesterday (Josh. iv. 18).
It came to pass, every one who had known Saul yesterday and the
day before yesterday, when they saw that behold he prophesied with the
prophets (1 Sam. x. 11).
The tribes of Israel said unto David, Both yesterday and the day before
yesterday, when Saul was king over us, thou wast he that leddest out and
broughtest in Israel (2 Sam. v. 2).
In these passages and elsewhere "yesterday and the day before
yesterday" denotes formerly, or time past. Now as by "yester-
day and the day before yesterday" is signified time past, and
the subject here treated of in the supreme sense is the Lord,
who as to the Divine law or Divine truth is represented by
Moses, it is evident that by " yesterday and the day before yes-
terday" is signified from eternity. The eternity which is sig-
nified by "yesterday" is thus expressed in David: —
A thousand years in Thine eyes are as yesterday when it is past (Ps.
xc. 4).
6984. Even from now in Thy speaking unto Thy servant.
That this signifies thus neither to eternity with the Divine
flowing into the human, is evident from the signification of
" from now," or " from to-day," as being eternity (see n. 2838,
3998, 4304, 6165), thus to eternity, because it involves time
following; from the signification of "speaking," as being influx
(n. 2951, 5481, 5743, 5797), that it denotes influx from the
Divine, is signified by "in Thy (that is Jehovah) speaking;"
and from the signification of "servant," as being the Lord's Hu-
man when as yet it was not made Divine (n. 2159) ; but when it
was made Divine, because one with Jehovah, it was the Lord.
VOL. IX.— 13
194 EXODUS [N. 6985
6985. Because heavy of mouth and heavy of tongue am I.
That this signifies that the voice and speech from the Divine
are not heard or perceived, is evident from the signification of
" mouth," as being voice ; and from the signification of " tongue,"
as being speech. By "mouth" is signified voice, because it is
the organ of the voice; and by "tongue" is signified speech,
because it is the organ of speech. The difference between voice
and speech is plain to every one, also that "to be heard" is said
of the voice, and " to be perceived " of speech. This cannot be
expressed in the historic sense of the letter, where Moses is
spoken of as a man, and who could speak, but with difficulty,
otherwise than by being " heavy of mouth and heavy of tongue."
But when this passes into the internal sense, it is perceived by
the angels as being said in respect to the subject treated of;
and when it is said of the Divine, it is perceived that the voice
proceeding thence cannot be heard nor the speech be perceived
immediately, but mediately through spirits, according to what
was said above (n. 6982).
6986. And Jehovah said unto him. That this signifies Di-
vine influx, is evident from the signification of "saying," as
being influx (see n. 5743, 5797, 6152, 6291) ; that it denotes
from the Divine, is because "Jehovah said."
6987. Who maketh man's mouth ? That this signifies utter-
ance, is evident from the signification of " mouth," as being the
voice (of which above, n. 6985); and as it denotes the voice, it
denotes utterance. What the " mouth" specifically signifies can-
not be seen except from correspondence. The mouth together
with the lips corresponds to the interior speech which is of the
thought. The thought of man is active and passive ; man has
active thought when he speaks, and this may be called speak-
ing thought ; but his thought is passive when he does not speak ;
and the difference between the two can be seen by him who re-
flects. By the " mouth" of man is thus signified active or speak-
ing thought, thus utterance. [2] As regards active thought,
which is signified by the "mouth," be it known that this
thought also is speaking thought in its own way, and that by
the activity of this speech it excites the organs of the body cor-
responding thereto. It appears as if the words of the speech
were in the thought, but this is a fallacy ; it is only the sense
N. 6987] CHAPTER IV. VERS. 10-12 195
of the speech which is there, the nature of which man can
scarcely know, for it is the speech of his spirit, which speech
is universal speech, such as is the speech of spirits in the other
life. When this speech flows into the correspondent organs of
the body, it presents the speech of words, which is vastly dif-
ferent from the thought that produces it, as is very evident
from the fact that a man can think in one minute what takes
him a long space of time to speak or write ; and this would not
be the case if this thought were composed of words, as is the
speech of the mouth. It is from the correspondence of the
speech of the thought and the speech of the mouth, that when
a man comes after death among spirits, he knows how to speak
in the universal language, thus with spirits, no matter what
had been their language in the world ; and that he then scarcely
knows otherwise than that he speaks there as in the world;
when yet the words of their speech are not words such as man
uses in the body, but are the ideas which had been of his
thought, one idea containing very many things. For this reason
spirits can utter in a moment what a man can scarcely utter in
half an hour, and even then there are many things within the
same idea which cannot possibly be expressed by bodily speech.
[3] Yet the angels in heaven speak in a different way from
spirits ; for the angels who are in heaven have their speech from
intellectual ideas, which by the philosophers are called imma-
terial ideas ; whereas spirits have their speech from ideas of the
imagination, which are called material ideas ; hence in one idea
of the thought of the angels there are contained very many
things which spirits cannot utter by many series of their ideas,
besides many things which they cannot express at all. But
when a spirit becomes an angel, he is in angelic speech, just
as a man when after death he becomes a spirit, is in the speech
of spirits, and for a similar reason. From all this it can be
seen what active thought is, namely, that it is the speech of
man's spirit.
6988. Or ivho hath made him dumb. That this signifies no
utterance, is evident from the significance of "dumb," as being
no utterance ; for it is opposed to " mouth," by which is signi-
fied utterance (of which just above, n. 6987). By "utterance"
is not here meant that of the voice, or speech, for this utterance
196 EXODUS [N. 6988
is natural ; but by " utterance" is meant confession of the Lord,
and the profession of faith in Him; for this utterance is spir-
itual. Hence it is evident what is signified in the internal sense
by the "dumb," namely, they who cannot confess the Lord,
thus cannot profess faith in Him, by reason of ignorance, in
which state are the nations outside the church, and also the
simple within the church. That such are signified by the
" dumb," is plain in Isaiah : —
Then shall the lame leap as a hart, and the tongue of the dumb shall
sing; because in the wilderness waters shall break out, and streams in the
plain of the desert (xxxv. 5, 6) ;
"the tongue of the dumb shall sing" denotes that they shall
confess the Lord and what is of faith in Him ; " in the wilder-
ness shall waters break out, and streams in the plain of the
desert," denotes that they have the knowledges of truth and
good; the "wilderness" is a state of no knowledges of faith
from ignorance. [2] By the dumb who were restored by the
Lord are also signified the nations that by His coining into the
world were delivered from falsities and the evils thence derived ;
as by the dumb person in Matthew: —
Behold they brought to Him a dumb man, obsessed by a demon; but
when the demon was cast out, the dumb spake (ix. 32, 33).
And by the dumb person in the same : —
There was brought unto Jesus one obsessed by a demon, blind and
dumb; and He healed him, insomuch that the blind and dumb both spake
and saw (Matt. xii. 22).
In like manner by the dumb person also obsessed by a demon,
in Mark ix. 17-30. [3] Be it known that the miracles wrought
by the Lord all signify the state of the church, and of the
human race saved by His coining into the world, namely, that
those were liberated from hell who had received the faith of
charity. Such things are involved in the Lord's miracles. In
general all the miracles recorded in the Old Testament signify
the state of the Lord's church and kingdom. In this way
Divine miracles are distinguished from diabolical or magical
miracles, however much they may appear alike in the external
form, as was the case with the miracles of the magicians in
Egypt.
N. 6989] CHAPTER IV. VERS. 10-12 197
6989. Or deaf. That this signifies no perception of truth,
and consequently no obedience, is evident from the signification
of the "deaf," as being those who do not perceive what truth is,
and consequently do not obey ; thus abstractedly, no perception
of truth, and consequently no obedience. That the " deaf" have
this signification is because hearing corresponds both to per-
ception and to obedience — to perception because what is heard
is inwardly perceived, and to obedience because it is thence
known what ought to be done. (That this is the correspondence
of hearing, and also of the ear, see n. 3869, 4652-4660, 5017.)
Hence it is evident what is signified by the "deaf." In the
Word by the "deaf" are also signified the nations which do not
know the truths of faith, because they have not the Word, and
therefore they cannot live according to these truths ; neverthe-
less when they have been instructed, they receive them and
live according to them. These are meant in Isaiah : —
Then shall the eyes of the blind be opened, and the ears of the deaf
shall be opened (xxxv. 5).
Hear ye deaf, and look ye blind, seeing (xlii. 18).
In that day the deaf shall hear the words of the book; and out of thick
darkness, and out of darkness, the eyes of the blind shall see (xxix. 18).
Bring forth the blind people that have eyes, and the deaf that have
ears (xliii. 8);
by the "deaf" are here meant those who by the coming of the
Lord came into a state of receiving the truths of faith, that is,
of perceiving them and obeying them. The same are signified
by the "deaf" whom the Lord healed (Mark vii. 31 seq.; ix.
25). Because the " deaf" signified such, it was forbidden those
with whom the representative church was instituted "to curse
the deaf and to put a stumbling-block before the blind" (Lev.
xix. 14).
6990. Or seeing, or blind. That this signifies faith by means
of knowledges, and no faith through the lack of them, is evi-
dent from the signification of " seeing," as being to understand
and have faith (see n. 897, 2325, 2807, 3863, 3869, 4403-4421),
thus faith from knowledges, for in the original tongue this is a
word which means one who is open, namely, with his eyes, thus
one who sees from knowledges, for knowledges open ; and from
the signification of the "blind," as being no faith from no
198 EXODUS [N. 6990
knowledges, because one who is blind is one who does not see.
That by the " blind" in the Word are also signified the nations
that live in ignorance of the truth of faith, because outside the
church, but who when instructed receive faith, may be seen
above (n. 2383) : the same are also signified by the blind whom
the Lord healed (see Matt. ix. 27-31; xii. 22; xx. 29 seq. ; xxi.
14; Mark viii. 22-26; x. 46 sey. ; Luke xviii. 35 seq. ; John ix.).
6991. Is it not I Jehovah? That this signifies that these
things are from the influx of life from the Divine, is evident
from the fact that such things as are signified by the " dumb,"
by the "deaf," and by the "blind," as also by the ''"mouth"
and by "seeing," arise with man from the influx of life from
Jehovah or the Lord. For thence arise both evils and goods
with every one ; but evils from man, and goods from the Lord.
That evils arise from man, is because the life which flows in
from the Lord, that is, good and truth, is turned by man into
evil and falsity, thus into what is contrary to life, which is
called spiritual death. The case herein is like that of light
from the sun, which becomes of a color in accordance with its
reception by objects, some being lively and bright, and some
being as it were dead and dusky. But as it appears as if the
Lord brings in evil also, because He gives life, therefore from
the appearance evil is attributed in the Word to Jehovah, or
the Lord, as can be seen from many passages. So also in this
passage it is said that " Jehovah makes what is dumb, deaf, and
blind," of which, because they arise from the influx of life from
the Divine, it is said that " Jehovah makes" them ; but the in-
ternal sense sets forth and teaches the thing as it is in itself,
and not as it appears.
6992. And now go. That this signifies life from the Divine,
is evident from the signification of " going," as being life (see
n. 3335, 4882, 5493, 5605) ; that it is from the Divine is because
by Moses is represented the Lord.
6993. And I will be with thy mouth, and will teach thee what
thou shalt speak. That this signifies the Divine in each and all
things which proceed from the Divine Human, is evident from
the signification of "being with the mouth," when said by Je-
hovah, as being to be with what He utters (that by the "mouth"
is signified utterance, see n. 6987, 6988), and as these things
N. 6993] CHAPTER IV. VERS. 10-12 199
are said to Moses, by whom is represented the Lord as to the
law Divine in the Divine Human, therefore by " I will be with
thy mouth" is signified the Divine in the things which proceed
from the Divine Human; and from the signification of "teach-
ing thee what thou shalt say," as being to proceed; for by
"teaching" and by "speaking" is signified to flow in, and when
said of the Divine of the Lord, it signifies to proceed. For from
the Lord's Divine Human itself proceeds Divine truth, which
is called the " Holy Spirit ; " and because when the Lord was
in the world He was Himself the Divine truth, He Himself
taught the things that were of love and faith, and at that time
not by the Holy Spirit, as He Himself teaches in John : —
The Holy Spirit was not yet, because Jesus was not yet glorified (vii. 39).
But after the Lord even as to the Human was made Jehovah,
that is, Divine good, which was after the resurrection, then He
was no longer Divine truth, but this proceeded from His Di-
vine good. That the "Holy Spirit" is the Divine truth which
proceeds from the Lord's Divine Human, and not any spirit or
spirits from eternity, is very evident from the Lord's words in
the passage above cited, namely, that " the Holy Spirit was not
yet ; " also that a spirit cannot himself proceed, but the holy of
the spirit, that is, the holy which proceeds from the Lord, and
which a spirit utters (see also n. 6788). [2] From all this then
it follows that the whole trinity, namely, Father, Son, and Holy
Spirit, is perfect hi the Lord, and thus that there is one God,
and not three, who being distinct as to persons, are said to con-
stitute one Divine. That in the Word mention has been made
of " Father, Son, and Holy Spirit," was that men might acknowl-
edge the Lord and also the Divine in Him. For man was in
such thick darkness, as he also is at this day, that otherwise he
would not have acknowledged any Divine in the Lord's Human ;
for this, being wholly incomprehensible, would have been to him
above all belief. And moreover it is a truth that there is a
Trine, but in one, namely, in the Lord ; and it is also acknowl-
edged in Christian churches that the Trine dwells perfectly in
Him. Moreover the Lord openly taught that He was one with
the Father (John xiv. 9-12) ; and that the holy, which the Holy
Spirit speaks, is not of the Spirit, but of the Lord, in John : —
200 EXODUS [N. 6993
The Paraclete, the Spirit of truth, shall not speak from Himself, but
what things soever He shall hear, He shall speak. He shall glorify Me,
for He shall take of Mine, and shall announce to you (xvi. 13, 14).
That the " Paraclete " is the Holy Spirit, is said in John xiv. 26.
6994. Verses 13—17. And he said, In me, my Lord, send I
pray by the hand of him, whom Thou wilt send. And the anger
of Jehovah was kindled against Moses, and He said, Is there
not Aaron thy brother the Levite? I know that speaking he will
speak. And also behold he goeth forth to meet thee ; and he will
see thee, and he will be glad in his heart. And thou shalt speak
unto him, and shalt put the words in his mouth ; and I will be
with thy mouth, and with his mouth, and will teach you what
ye shall do. And he shall speak for thee unto the people ; and
it shall be that he shall be to thee for a mouth, and thou shalt
be to him for God. And thou shalt take in thy hand this rod,
wherewith thou shalt do the signs. "And he said, In me, my
Lord," signifies asseveration ; " send I pray by the hand of him
whom Thou wilt send," signifies that the Divine truth proceed-
ing from the Divine Human will be mediately uttered ; " and the
anger of Jehovah was kindled against Moses," signifies clem-
ency; "and He said, Is there not Aaron thy brother the Le-
vite ?" signifies the doctrine of good and truth ; " I know that
he will speak," signifies preaching; "and also behold he goeth
forth to meet thee," signifies reception ; " and he will see thee,"
signifies perception ; " and he will be glad in his heart," signifies
the affection of love ; " and thou shalt speak unto him," signi-
fies influx; "and shalt put the words in his mouth," signifies
that what he utters will proceed from the Divine Human ; " and
I will be with thy mouth," signifies that truth Divine will pro-
ceed through the Divine Human from the Divine Itself; "and
with his mouth," signifies thus with the things thence derived ;
" and will teach you what ye shall do," signifies thus the Divine
in each and all things which shall be done ; " and he shall speak
for thee unto the people," signifies that he will be doctrine to
the spiritual church ; " and it shall be that he shall be to thee
for a mouth," signifies truth Divine, which also proceeds medi-
ately from the Lord; "and thou shalt be to him for God," sig-
nifies the Divine truth which proceeds immediately from the
Lord; "and thou shalt take in thy hand this rod," signifies
N. 6994] CHAPTER IV. VERS. 13-17 201
Divine power therein; "wherewith thou shalt do the signs,"
signifies the consequent enlightenment and confirmation of
truths.
6995. And he said, In me, my Lord. That this signifies
asseveration, is evident from the fact that " in me" is a form of
asseveration (as above, n. 6981).
6996. Send I pray by the hand of him whom Thou wilt send.
That this signifies that the Divine truth proceeding from the
Divine Human will be mediately uttered, is evident from the
representation of Moses who says this, as being the Lord as to
the Word, that is, as to Divine truth (see n. 6752) ; from the
signification of "sending," when said of the Lord, as being to
proceed (n. 2397, 4710) ; and from the signification of " sending
by the hand," as being by another to whom power will be given,
namely, the power of uttering the Divine truth proceeding from
the Divine Human of the Lord ; and as it denotes by another
to whom power is given, it denotes mediately. It was shown
above (n. 6982, 6985), that the Divine truth proceeding immed-
iately from the Lord's Divine Human cannot be heard and per-
ceived by any man, nor even by an angel. Therefore in order
that it may be heard and perceived, there must be mediation,
which mediation is effected through heaven, and afterward
through the angels and spirits with the man. [2] This can be
plainly known from the fact that man cannot even hear the
spirits who are with him speaking with one another ; and if he
heard he could not perceive, because the speech of spirits is
without human words, and is the universal speech of all lan-
guages. Moreover spirits cannot hear angels ; and if they heard
they could not perceive, because the angelic speech is still more
universal. Nay, the angels of the inmost heaven can be still
less heard and perceived, because their speech is not a speech
of ideas, but of affections which are of celestial love. Seeing
that since these kinds of speech are so far away from man
that they cannot possibly be heard and perceived by him, what
then, so to speak, must be the Divine speech, which is infinitely
above all the kinds of speech in the heavens ! It is said " the
Divine speech," but the Divine truth proceeding from the Di-
vine Human of the Lord is meant. This being so, it can be seen
that the Divine truth proceeding from the Lord, in order to
202 EXOPUS [N. 6996
be heard and perceived, must pass to man through mediations.
The last mediation is through the spirit who is with the man,
who inflows either into his thought, or by means of a living
voice. [3] That the Divine truth proceeding immediately from
the Lord cannot be heard or perceived, is also evident from the
correspondences and derivative representatives; namely, that
the things a man speaks are presented quite differently with
spirits ; and the things spirits speak, quite differently with the
angels. This can be seen from the spiritual sense of the Word
and its literal sense, in that the literal sense, which is adapted
to man, is significative and representative of the things which
are in the spiritual sense ; while this latter sense is not per-
ceptible to man except in so far as it can be presented and
expressed by such things as are of the world and of nature;
and still less the angelic sense. What then must be the case
with the Divine truth proceeding immediately from the Di-
vine of the Lord, which is infinitely above the angelic under-
standing, and which is not perceptible in heaven except in
so far as it passes through heaven, and so puts on a form
adapted and suited to the perception of those who are there,
which is effected by means of a wonderful influx, not at all
comprehensible to any one ! These things have been said in
order that it may be known that the Divine truth proceeding
from the Lord cannot be heard or perceived by any one, except
through mediations.
6997. And the anger of Jehovah was kindled against Moses.
That this signifies clemency, is evident from the signification
of " the anger of Jehovah," as not being anger, but the opposite
of anger, thus mercy, and here clemency. That Jehovah has
not any anger is evident from the fact that He is love itself,
good itself, and mercy itself ; and anger is the opposite, and also
is a weakness, which cannot be applicable to God ; and there-
fore when in the Word "anger" is predicated of Jehovah or
the Lord, the angels do not perceive anger, but either mercy,
or the removal of the evil from heaven ; here clemency, because
it is said to Moses, by whom is represented the Lord as to Di-
vine truth when He was in the world. [2] That in the Word
" anger" is attributed to Jehovah or the Lord is because it is a
most general truth that all things come from God, thus evil
N. 6997] CHAPTER IV. VERS. 13-17 203
things as well as good. But this most general truth, which
must be taught to children, youths, and the simple, should after-
ward be illustrated, that is, by showing that evils are from man,
though they appear as if from God, and that it is so said in
order that they may learn to fear God, lest they should perish
by the evils which they themselves do; and afterward may love
Him ; for fear must precede love in order that in love there may
be holy fear. For when fear is insinuated in love, it becomes
holy from the holy of love ; and then it is not fear of the Lord's
being angry and punishing, but lest they should act against
good itself, because this will torment the conscience. [3] More-
over the Israelites and Jews were driven by punishments to
observe the statutes and precepts in outward form ; and from
this they believed that Jehovah was angry and punished, when
yet it was themselves who by idolatries brought such things up-
on them, and separated themselves from heaven ; whence came
punishments ; as is also said in Isaiah : —
It is your iniquities that have separated between you and your God;
and your sins do hide His faces from you (lix. 2).
And as the Israelites and Jews were solely in externals with-
out an internal, they were therefore held in the opinion that
Jehovah was angry and punished; for they who are in exter-
nals without an internal do all things from fear, and nothing
from love. [4] From all this it can now be seen what is meant
in the Word by the "anger and wrath of Jehovah," namely,
punishments ; as in these passages : —
Behold the name of Jehovah cometh from far, burning with His anger,
and the heaviness of a burden; His lips are full of indignation, and His
tongue is as a burning fire ( Isa. xxx. 27) ;
where "anger" denotes reproof and warning lest they should
perish through evils. Again : —
In an inundation of anger I hid My faces from thee for a moment
(Isa. liv. 8);
"an inundation of anger" denotes temptation, in which evils
vex and torment. In Jeremiah : —
I Myself will fight against you with an outstretched hand, and with a
strong arm, and in anger, and in fury, and in great indignation; lest My
204 EXODUS [N. 6997
fury go forth like fire, and burn that none can quench it, because of the
wickedness of your works (xxi. 6, 12).
Again : —
To fill with the carcasses of the men whom I have smitten in Mine
anger, and in My wrath (Jer. xxxiii. 5).
I will pour out upon them Mine indignation, all the wrath of Mine
anger; for all the earth shall be devoured with the fire of My zeal (Zeph.
iii. 8).
He sent on them the wrath of His anger, indignation, and fury, and
distress, and a sending of evil angels (Ps. Ixxviii. 49).
[5] Besides many other passages, in which, as in the above, by
"anger," "wrath," "fury," "fire," are meant punishments and
damnations, into which man casts himself when into evils ; for
it is of Divine order that goods are attended with rewards; and
hence it is that evils are attended with punishments, because
they are conjoined together. Punishment and damnation are
also meant by " the day of the anger of Jehovah" (Isa. xiii. 9,
ISj.Zorra. ii. 1; Zeph. ii. 3; Rev. vi. 17; xi. 18); also by "the
wine of the anger of God," and by "the cup of the anger of
God" (Jer. xxv. 15, 28; Rev. xiv. 10; xvi. 19) ; and likewise by
"the winepress of the anger and fury of God" (Rev. xiv. 19;
xix. 15). [6] That punishment and damnation are signified by
" anger," is also evident in these passages : —
Offspring of vipers ! who hath warned you to flee from the anger to
come? (Matt. iii. 7.)
He that believeth not the Son shall not see life, but the anger of God
abideth on him (John iii. 36).
In the last time there shall be great distress upon the land, and anger
on this people (Luke xxi. 23).
From these passages it is plain that by the "anger of Jehovah"
are signified punishments and damnations. That by "anger"
is meant clemency and mercy, is because all the punishments
of the evil arise from the mercy of the Lord toward the good,
lest these should be harmed by the evil ; yet the Lord does not
impose the punishments on them, but they do so upon them-
selves, for in the other life evils and punishments are conjoined
together. Especially do the evil impose punishments on them-
selves when the Lord does mercy to the good, for then evils
increase upon them, and consequently punishments. It is from
N. 6997] CHAPTER IV. VERS. 13-17 205
this that instead of the "anger of Jehovah," by which are
signified the punishments of the evil, the angels understand
mercy. [7] From all this it can be seen what is the nature of
the Word in the sense of the letter, and also what Divine truth
is in its most general form, namely, that it is according to ap-
pearances ; and this for the reason that man is such that what
he sees and apprehends from his sensuous, he believes; and
what he does not see nor apprehend from his sensuous, he does
not believe ; thus does not receive. Hence it is that the Word
in the sense of the letter is according to things that so appear ;
and yet it has genuine truths stored up in its inward bosom ;
and in its inmost bosom, the truth Divine itself which proceeds
immediately from the Lord ; thus also Divine good, that is, the
Lord Himself.
6998. And He said, Is there not Aaron thy brother the Levite ?
That this signifies the doctrine of good and truth, is evident
from the representation of Aaron, as being the Lord as to Di-
vine good or the priesthood; but here, before he was initiated
into the priesthood, the doctrine of good and truth : and there-
fore also it is said that "he should be to Moses for a mouth,
and Moses to him for God ; " for by Moses is represented the
Lord as to the Divine truth which proceeds immediately from
the Lord ; consequently by Aaron, the Divine truth which pro-
ceeds mediately from the Lord, and which is the doctrine of
good and truth. That truth which Moses here represents is
truth which cannot be heard or perceived by man (n. 6982) ; but
the truth which Aaron represents is truth which can be both
heard and perceived by man ; hence Aaron is called the "mouth,"
and Moses his "God;" and hence Aaron is called a "Levite,"
for by a "Levite" is signified the doctrine of good and truth of
the church, which ministers to and serves the priesthood.
6999. / knoiv that he will speak. That this signifies preach-
ing, is evident from the signification of "speaking," when said
of doctrine, which is represented by Aaron, as being preaching;
for this is of doctrine, that is, of him who represents doctrine,
and who is called the "mouth," which denotes utterance (see
n. 6987).
7000. And also behold he goeth forth to meet thee. That this
signifies reception, is evident from the signification of "going
206 EXODUS [N. 7000
forth to meet," as being to be made ready for receiving, that is,
the Divine truth which is represented by Moses, thus denoting
its reception. The angels and spirits who receive the Divine
truth proceeding from the Lord, and advance it further, are
said " to go forth to meet " when they are made ready by the Lord
to receive.
7001. And he will see thee. That this signifies perception,
is evident from the signification of " seeing," as being to under-
stand and perceive (see n. 2150, 2807, 3764, 3863, 4567, 4723).
7002. And he will be glad in his heart. That this signifies
the affection of love, is evident from the signification of "being
glad in heart," as being the pleasantness and delight from the
affection which is of love ; for all gladness proceeds from the
affection of love. That the affection of love is said of the doc-
trine of good and truth, and not of those who are in the doctrine,
is from angelic speech, for so the angels speak, because they
are unwilling to speak of persons, because speech about persons
would avert the ideas from a universal view of things, thus
from the comprehension of innumerable things together. For
this reason they attribute to doctrine what is pleasant and en-
joyable, also affection and the like. These things also are in
doctrine when the man applies it to himself, because in doctrine
there is truth Divine proceeding from the Lord, and in truth
Divine proceeding from the Lord there is love, thus what is
pleasant and enjoyable.
7003. And thou shalt speak unto him. That this signifies
influx, is evident from the signification of " speaking," as being
influx (see n. 2951, 5481, 5743, 5797).
7004. And shalt put the words in his mouth. That this sig-
nifies that what he utters will proceed from the Divine Human,
is evident from the representation of Moses, who was to put
words in Aaron's mouth, as being the Lord as to the Divine
truth which proceeds from His Divine Human (of which above) ;
and from the signification of "mouth," as being voice and utter-
ance (see n. 6987). Thus "to put in the mouth" denotes to
give to utter ; but when said of the Lord, it denotes to proceed,
because the Word which is uttered by a spirit or angel, proceeds
from the Lord's Divine Human. Aaron moreover represents
the doctrine of good and truth, which is uttered. The case here-
N. 7004] CHAPTER IV. VERS. 13-17 207
in is this. [2] From the Lord proceeds Divine truth immedi-
ately and mediately ; that which proceeds immediately is above
all the understanding of angels ; but that which proceeds medi-
ately is adapted to the angels in the heavens and also to men,
for it passes through heaven and thereby puts on the angelic
and the human quality ; but into this truth also the Lord flows
immediately, and thus leads angels and men both mediately
and immediately (n. 6058). For each and all things are from
the First being, and the order has been so instituted that the
First being may be present in the derivatives both mediately
and immediately, thus alike in the ultimate of order and in its
first ; for the Divine truth itself is the one only substantial, the
derivatives being nothing but successive forms thence derived.
From this also it is plain that the Divine flows immediately also
into each and all things, because all things have been created
from the Divine truth, the Divine truth being the one only
essential (n. 6880), thus that from which all things are. The
Divine truth is what is called "the Word" in John: —
In the beginning was the Word, and the Word was with God, and God
was the Word; all things were made by Him, and without Him was not
anything made that was made (i. 1, 2).
By such influx the Lord leads man not only by providence in
the universal, but also in every singular, nay, in the veriest sin-
gulars of all. For these reasons it is said that the things which
are uttered proceed from the Divine Human. [3] That there
is an immediate influx of the Lord where there is also a medi-
ate, thus in the last of order equally as in the first of order, has
been told me from heaven, and a living perception of it has
been given ; also that what is effected by mediate influx, that
is, through heaven and the angels there, is relatively very little ;
and further, that the Lord leads heaven by means of immediate
influx, and at the same time by means of it keeps all things
there in their connection and order.
7005. And I will be with thy mouth. That this signifies
that truth Divine will proceed through the Divine Human
from the Divine Itself, is evident from the representation of
Moses, as being the Lord as to truth Divine (of which above) ;
and from the signification of " being with his mouth," as being
208 EXODUS [N. 7005
to be in the truth Divine which proceeds from the Divine
Human. The Divine Itself, which is called the "Father," is
meant by "I," or Jehovah. Hence it is evident that by "I
will be with thy mouth" is signified that truth Divine pro-
ceeds through the Divine Human from the Divine Itself;
which is the same as that the holy of the spirit proceeds from
the Son, and the Son from the Father, according to the doc-
trine of the church ; which however is to be understood in this
way : that this Trine is in the Lord and is one in Him.
7006. And with his mouth. That this signifies thus with
the things thence derived, is evident from the representation
of Aaron, as being the doctrine of good and truth (see n. 6998) ;
and from the signification of " being with his mouth," as being
the Divine with this doctrine, and in it; and as this doctrine
is from the Divine truth which proceeds immediately from the
Divine Human (of which just above, n. 7005), therefore by "be-
ing with his mouth" is signified with the things thence derived.
(That the doctrine of good and of truth proceeds mediately and
immediately from the Divine Human of the Lord, see above,
n. 7004.)
7007. And will teach you what ye shall do. That this sig-
nifies thus the Divine in each and all things which shall be
done, is evident from the signification of "teaching," as being
to flow in, and when as here said of the Divine, as being to pro-
ceed (see above, n. 6993) ; and from the signification of " what
ye shall do," as being what shall be done. That it denotes in
each and all things, is because it is said of the Divine. Some-
thing shall here be said about the Divine being in each and
all things that take place with man. That such is the case ap-
pears to man to be far from the truth, because he thinks, " If
the Divine were in each and all things that take place, evils
would not happen, neither would any one suffer damnation ;"
also that the justice of a cause would always triumph; that
the upright would be happier in the world than the wicked;
with many like things ; and as they see the contrary, they do
not believe that the Divine is in each and all things. Hence
it is that they, attribute to themselves and their own sagacity
the singulars, and to the Divine only the universal govern-
ment ; and all other things they call fortune and chance, which
N. 7007] CHAPTER IV. VERS. 13-17 209
they conceive to be blind things of nature. [2] But man so
thinks because he does not know the secrets of heaven, which
are that the Lord leaves to every one his own freedom; for
unless man is in freedom, he can never be reformed. Compul-
sion does not reform, because it inroots nothing, for that which
is compulsory is not of man's will ; but that which is free is of
his will. Nevertheless good and truth, in order to be man's as
his own, must be inrooted in his will, for that which is outside
the will is not the man's. And as for this reason every one is
left to his freedom, man is allowed to think evil, and to do evil,
in so far as external fears do not restrain. And also for the
same reason, in this world the wicked man is apparently glad
and in his glory more than the upright; but the glorying and
gladness of the wicked are external, or of the body, which in
the other life are turned into infernal unhappiness; whereas
the glorying and gladness of the upright are internal, or of the
spirit, and remain and. become heavenly happiness. [3] More-
over in eminence and opulence there is worldly, but not eter-
nal happiness ; and therefore both the wicked and the upright
have it, or if the latter do not have it, it is that they may not
be turned away from good by such things ; and as men make the
Divine blessing to consist in worldly goods and happinesses,
when they see the contrary their weakness drives them into er-
rors with respect to the Divine Providence. They also come to
conclusions from the present things which they see, without con-
sidering that the Divine Providence looks to what is eternal,
especially that all things may be in order in heaven, and also in
hell; thus that heaven may constantly bear relation to a Man,
and that hell may be in the opposite, whence comes equilibrium ;
and that this cannot possibly exist except by means of the Di-
vine Providence in the veriest singulars of all, thus unless the
Divine continually guides and bends man's freedom. [4] In
regard to the other points, see what has been already said and
shown about the Divine Providence, namely : That the provi-
dence of the Lord cannot be universal unless it in the veriest
singulars (n. 1919, 4329, 5122, 5894, 6481-6486, 6490) : That
the providence of the Lord has regard to what is eternal (n.
5264, 6491) : That evil is foreseen by the Lord, and good is
provided (n. 5155, 5195, 6489) : That the Lord turns into good
VOL. IX.— 14
210 EXODUS [N. 7007
the evil which He foresees (n. 6574) : That contingent things
are of providence (n. 5508, 6493, 6494) : That man's own pru-
dence is like a few specks of dust in the atmosphere, and Provi-
dence like the whole atmosphere (n. 6485) : That many fallacies
attack the Divine Providence in singulars (6481).
7008. And he shall speak for thee unto the people. That
this signifies that he will be doctrine to the spiritual church, is
evident from the representation of Aaron, of whom it is said
that " he shall speak for Moses to the people," as being the doc-
trine of good and truth (see n. 6998); from the signification
of " speaking," as being confession and preaching (n. 6999) ; and
from the representation of the sons of Israel, who are here the
" people," as being the spiritual church (n. 6426).
7009. And it shall be that he shall be to thee for a mouth.
That this signifies the truth of doctrine, which also proceeds
mediately from the Lord, is evident from the representation of
Aaron, who was to be "to Moses for a mouth," as being doctrine
(see n. 6998) ; and from the signification of " being to Moses for
a mouth," as being his utterance or preaching (n. 6987). It is
said the truth of doctrine which also proceeds mediately from
the Lord, because the truth of doctrine, which is represented
by Aaron, is such as is heard and perceived by angels and men.
This truth is what proceeds mediately from the Lord ; but the
truth which is represented by Moses, is that which proceeds
from the Lord immediately, and is not heard or perceived by
men, nor even by angels (n. 6982, 6985, 6996, 7004).
7010. And thou shalt be to him for God. That this signifies
the Divine truth which proceeds from the Lord immediately,
is evident from the representation of Moses, as being the Lord
as to Divine truth (see n. 6752). That it denotes the Divine
truth which proceeds immediately from the Lord, is signified
by that he was " to Aaron for God ;" for by " God" in the Word
is meant the Lord as to Divine truth, and by " Jehovah," the
Lord as to Divine good. That in the Word the Lord is called
" God" where truth is treated of, but " Jehovah" where good is
treated of, see n. 2586, 2769, 2807, 2822, 3921, 4402 : That the
angels are called "gods" from the truths in which they are
from the Lord (n. 4402) : And that in the opposite sense the
"gods of the nations" denote falsities (n. 4402, 4544).
N. 7011] CHAPTER IV. VERS. 13-17 211
7011. And thou shalt take in thy hand this rod. That this
signifies Divine power herein, is evident from the signification
of "rod," as being power (see n. 4013, 4015, 4876, 4936), and
in fact when it is in the hand; for by "hand" is signified spirit-
ual power, and by " rod" natural power. As the natural has no
power except from the spiritual, so a rod has no power unless
it is in the hand ; and therefore it is said that " he should take
it in his hand." (That the " hand," when predicated of the Lord
denotes the power proceeding from His Divine rational, and a
" rod" the power proceeding from His Divine natural, may be
seen above, n. 6947.) It is said "the Divine power therein,"
namely, in truths (of which above), because power is predicated
of truth (n. 3091, 6344, 6423, 6948).
7012. Wherewith thou shalt do the signs. That this signifies
the consequent enlightenment and confirmation of truths, is evi-
dent from the signification of a "sign," as being the confirma-
tion of truths (see n. 6870) ; that it also denotes enlightenment,
is because the confirmation of truths is effected by means of en-
lightenment from the Lord when a man studies the Word with
the end of knowing truths. As regards enlightenment and the
consequent confirmation of truths, be it known that they who
are in externals without an internal (as were the Jews and the
Israelites) cannot be enlightened, thus neither can they be con-
firmed in truths ; whereas when they who are in externals and at
the same time in internals read the Word, they are enlightened,
and in their enlightenment see truths, in which they are after-
ward more and more confirmed; and, wonderful to say, every
one has such enlightenment as is his affection of truth; and
such affection of truth as is his good of life. Hence also it is
that they who are in no affection of truth for the sake of truth,
but for the sake of their own advantage, are not at all enlight-
ened when they read the Word, but are only confirmed in doc-
trinal things, no matter of what kind, whether false, as heresies
are, or entirely contrary to truths, as are the Jewish ones ; for
they do not seek the kingdom of the Lord, but the world ; not
faith, but fame ; thus not heavenly riches, but only earthly ; and
if perchance they are seized with a desire of knowing truths
from the Word, falsities present themselves instead of truths,
and at last there is denial of all things. These things have been
212 EXODUS [N. 7012
said in order that it may be known what enlightenment is, and
the consequent confirmation of truth.
7013. Verses 18-20. And Moses went, and returned to Jethro
his father-in-law, and said to him, Let me go I pray, and return
unto my brethren who are in Egypt, and I shall see whether they
yet live. And Jethro said to Moses, Go in peace. And Jehovah
said unto Moses in Midian, Go, return into Egypt ; because all
the men seeking thy soul are dead. And Moses took his wife and
his sons, and made them ride upon the ass, and he returned to
the land of Egypt ; and Moses took the rod of God in his hand.
" And Moses went, and returned," signifies continuation of the
former life; "to Jethro his father-in-law," signifies in simple
good ; " and said to him, Let me go I pray, and return unto my
brethren who are in Egypt," signifies elevation to more interior
and more spiritual life in the natural ; " and I shall see whether
they yet live," signifies the perception of that life ; " and Jethro
said to Moses, Go in peace," signifies assent and a devout wish ;
" and Jehovah said unto Moses in Midian," signifies enlighten-
ment and confirmation from the Divine in this state ; " Go,
return into Egypt," signifies spiritual life in the natural;
"because all the men seeking thy soul are dead," signifies the
removal of the falsities that are endeavoring to destroy the
life of truth and good; "and Moses took his wife," signifies
good adjoined; "and his sons," signifies truths thence derived;
" and made them ride upon the ass," signifies which would be
of service to new intelligence ; " and he returned into the land
of Egypt," signifies in the natural mind; "and Moses took the
rod of God in his hand," signifies that these things were from
Divine power.
7014. And Moses went, and returned. That this signifies
continuation of the former life, is evident from the significa-
tion of " going," as being life (see n. 4882, 5493, 5605) ; from
the signification of " returning," or " going back," as being to
live where he lived before; and from the representation of
Moses, as being the Lord as to the law or truth from the Di-
vine (n. 6771, 6827). When Moses was in Mount Horeb with
Jehovah seen in a flame, he then represented the Lord as to
Divine truth; but now with Jethro his father-in-law, who is
the good of the church which is in the truth of simple good,
N. 7014] CHAPTER IV. VERS. 18-20 213
he represents the Lord as to truth from the Divine. Here and
elsewhere in the Word, in the internal sense, are described all
the states of the Lord's life in the world, how He then made
His Human Divine. That the states were successive, can be
seen from the fact that the Lord when an infant was like an
infant, and that He afterward grew in intelligence and wis-
dom, and continually insinuated into these the Divine love,
even until He became the Divine love, that is, the Divine being
or Jehovah, as to His Human also. And as the Lord in this
way successively put on the Divine, He therefore first made
Himself truth from the Divine, afterward Divine truth, and at
last the Divine good. These were the steps of the glorification
of the Lord which are described here and elsewhere in the
internal sense of the Word.
7015. Unto Jethro his father-in-law. That this signifies in
simple good, namely, continuation of life, is evident from the
representation of Jethro, who being the priest of Midian de-
notes the good of the church which is in the truth of simple
good (see n. 6827) ; this good is meant by " simple good ;" and
from the signification of " father-in-law, y as being that from
which comes the conjunction of good and truth (n. 6827).
7016. And said to him, Let me go I pray, and return unto
my brethren who are in Egypt. That this signifies elevation
to more interior and more spiritual life in the natural, is evi-
dent from the signification of " going and returning," as being
what is successive of life, and here the successive of life is ele-
vation to interior and more spiritual life, thus nearer to the
Divine, for when " going and returning" are said of the Lord,
who is represented by Moses, there is meant elevation to the
Divine being or Jehovah who is in Him, and from whom He is ;
from the representation of the sons of Israel, who are here the
"brethren," as being the Lord's spiritual kingdom, and thence
the spiritual church (see n. 6426, 6637) ; and from the signifi-
cation of "Egypt," as being the natural (n. 6147, 6252). Hence
it is plain that by " let me go and return unto my brethren who
are in Egypt," is signified elevation to more interior and more
spiritual life in the natural. For as the dwelling of Moses in
Midian signified life with those who are in the truth of simple
good, thus in simple good (see n. 7015), so now dwelling with
214 EXODUS [N. 7016
the sons of Israel signifies life with those who are in the truth
and good of the spiritual church, which life is more interior
and spiritual than the former. (That the good and truth of
this church are in the natural, see n. 4286, 4402.)
7017. And I shall see whether they yet live. That this signi-
fies the perception of that life, is evident from the signification
of "seeing," as being to understand and perceive (see n. 2325, 4
2807, 3764, 3863, 4403-4421, 4567, 4723, 5400) ; and from the
signification of "living," as being spiritual life (n. 5407). By
the perception of that life is meant the perception which pre-
cedes ; for when any one proposes anything to himself, he per-
ceives it as present, because he puts his mind into the state of
that thing; and from this there are longings and consequent
delight as if the thing were present. Thus the mediate ends
conjoin themselves with the ultimate end, and make as it were
one end.
7018. And Jethro said to Moses, Go in peace. That this
signifies assent and a devout wish, is evident from the signifi-
cation of " Jethro said to Moses," as being the answer ; that it
denotes assent, and also a devout wish, is signified by " Go in
peace."
7019. And Jehovah said unto Moses in Midian. That this
signifies enlightenment and confirmation from the Divine in
this state, is evident from the fact that Jehovah said to Moses
that he should return to Egypt, when yet this had previously
been commanded Moses by Jehovah (chap. iii. 10, and above
in this chapter, verse 12), and when, in consequence of this
command Moses had already prepared himself for the way.
From this it can be seen that by this command are signified
enlightenment and confirmation from the Divine. That the
enlightenment and confirmation were in this state, namely, in
a state of the truth of simple good, is signified by its being
said by Jehovah to Moses in Midian. (That "Midian" denotes
the truth of simple good, see n. 3242, 4756, 4788, 6773.)
7020. Go, return into Egypt. That this signifies spiritual
life in the natural, is evident from the signification of "going
and returning," as being more interior and spiritual life (of
which above, n. 7016); and from the signification of "Egypt,"
as being the natural (n. 6147, 6252).
N. 7021] CHAPTER IV. VERS. 18-20 215
7021. Because all the men seeking thy soul are dead. That
this signifies the removal of the falsities that are endeavoring
to destroy the life of truth and good, is evident from the sig-
nification of " being dead," as being that they are removed, for
they who are dead have also been removed ; from the significa-
tion of the "Egyptians," who here are "the men," as being
those who are in falsities (see n. 6692) ; and from the significa-
tion of "those seeking the soul," as being those who are en-
deavoring to destroy the life. And as spiritual life is the life
of the truth that is of faith, and of the good that is of charity,
it is therefore said " the life of truth and good." From this it
is evident that by " all the men seeking thy soul are dead" is
signified the removal of the falsities that are endeavoring to
destroy the life of truth and good. By "soul" in the Word is
meant every living thing, and it is attributed also to animals ;
but "soul" is properly predicated of man, and when of man,
the term is used in various senses. Man himself is called a
" soul," because his life in general is so called, also specifically
his intellectual life, or understanding, and likewise his volun-
tary life, or will. [2] But in the spiritual sense by "soul" is
meant the life of the truth which is of faith, and of the good
which is of charity, and in general the man himself as to his
spirit which lives after death, in which sense it is used in these
passages : —
Be not afraid of those who are able to kill the body, but are not able
to kill the soul (Matt. x. 28).
What doth it profit a man, if he gain the whole world, and lose his
own soul? or what price shall a man give sufficient for the redemption
of his soul? (Matt. xvi. 26).
The Son of man is not come to destroy men's souls, but to save them
(Luke ix. 66).
Ye have profaned Me among My people, to slay the souls that ought
not to die, and to make the souls to live that ought not to live (Ezek.
xiii. 19).
In these passages the " soul" denotes the spiritual life of man,
which life is that of his spirit after death. "To kill the soul,"
" to lose the soul," " to destroy the soul," denote to die spirit-
ually, that is, to be damned.
7022. And Moses took his wife. That this signifies good
adjoined, is evident from the representation of Moses, as being
216 EXODUS [N. 7022
the Lord as to the law, or truth, from the Divine (of which
above) ; and from the signification of " wife," as being good
adjoined (see n. 4510, 4823). In the internal sense, and also
in the supreme sense in which the Lord is treated of, by the
wife of Moses is represented good conjoined with truth, because
in each and all things in the spiritual world and in the natu-
ral, there is a likeness of a marriage. There is a likeness of a
marriage where there is what is active and what is passive;
and there must be the active and at the same time the passive
where anything has to come into existence ; for without the con-
junction of these two nothing can possibly be produced. That
there is in all things a likeness of a marriage, is because all
things bear relation to good and truth, thus to the heavenly
marriage, which is that of good and truth ; and the heavenly
marriage bears relation to the Divine marriage, which is that
of Divine good and Divine truth. And because as before said
nothing can come into existence and be produced unless there
is an active and a passive, thus unless there is a likeness of a
marriage, it is very evident that the truth which is of faith
without the good which is of charity cannot produce anything,
nor the good which is of charity without the truth which is of
faith; but that there must be a conjunction of both to produce
fruits, and to make the life of heaven in man. That in all
things there is a likeness of a marriage, see n. 1432, 2173, 2176,
5194; and that in every detail of the Word there is the mar-
riage of good and truth, see n. 683, 793, 801, 2516, 2712, 4138,
5138, 6343; consequently in every detail of the Word there is
heaven, for heaven is this marriage itself; and as in every de-
tail of the Word there is heaven, in every detail of the Word
there is the Lord, because the Lord is the all in all things of
heaven. From all this it can be seen why the wife of Moses
represents good conjoined with truth, even in the supreme
sense, in which the Lord is treated of; in like manner as does
Sarah the wife of Abraham (n. 2063, 2065, 2172, 2173, 2198);
and also Kebecca the wife of Isaac (n. 3012, 3013, 3077).
7023. And his sons. That this signifies the truths thence
derived, is evident from the signification of "sons," as being
truths (n. 489, 491, 533, 1147, 2623, 3373); it is said "thence
derived," because from the marriage just spoken of.
N. 7024] CHAPTER IV. VERS. 18-20 217
7024. And made them ride upon the ass. That this signifies
the things that would be of service to new intelligence, is evi-
dent from the signification of "riding," as being the things of
the intellect, here of new intelligence, which must be of life
among those who are in the spiritual church (see n. 7016) ; that
these things are signified by "riding" is because a "horse" sig-
nifies the intellectual (of which see n. 2761, 2762, 3217, 5321,
6534) ; and from the signification of an " ass," as being the truth
that is of service, here to new intelligence (n. 2781, 5741), and
also as being memory-knowledge (n. 5492).
7025. And he returned into the land of Egypt. That this
signifies in the natural mind, is evident from the signification
of " the land of Egypt," as being the natural mind (see n. 5276,
5278, 5280, 5288, 5301).
7026. And Moses took the rod of God in his hand. That this
signifies that these things were from Divine power, is evident
from the signification of " rod," as being power (n. 4013, 4015,
4876, 4936); thus "the rod of God" denotes Divine power.
(That " rod" denotes the power of the natural, and " hand" the
power of the spiritual, and that the natural has power from the
spiritual, thus that by "rod" is signified power when it is in
the hand, see n. 7011.) That a " rod" denotes power, originates
from the representatives in the other life, for in that life they
who practice magical arts appear with rods, which also serve
them for powers. Hence also the Egyptian magicians had rods,
whereby they performed what appeared like miracles ; and from
this the ancients in their writings everywhere assign rods to
magicians. From all this it can be seen that a rod is a repre-
sentative of power, and that it is also a real correspondence,
for power is actually exercised by means of rods ; but with ma-
gicians this is an abuse of correspondence, neither is it of avail
except within the hells where they are, and it avails there
because illusions and phantasies reign there. And because there
is a real correspondence of a rod with power, Moses was com-
manded to take a rod in his hand, and by it to do signs ; and
for the same reason also kings have a scepter, which is a short
rod, and by it is signified royal power. The correspondence of
a rod and of power, is from the fact that a rod or staff supports
the hand and arm, thus at the same time the body, and in the
218 EXODUS [N. 7026
Grand Man the hand and arm correspond to power (n. 878,
3387, 4931-4937, 5327, 5328, 5544, 6947, 7011).
7027. Verses 21—23. And Jehovah said unto Moses, When
thou goest to return into Egypt, see all the wonders which 1
have put in thy hand, and thou shalt do them before Pharaoh ;
and I will harden his heart, and he will not send away the
people. And thou shalt say unto Pharaoh, Thus said Jehovah,
My son, My firstborn, is Israel / and I say unto thee, Send My
son away, that he may serve Me; and if thou refuse to send
him away, behold I will slay thy son, thy firstborn. "And Je-
hovah said unto Moses," signifies perception from the Divine ;
"When thou goest to return into Egypt," signifies spiritual
life in the natural ; " see all the wonders which I have put in
thy hand," signifies means of power from the spiritual then;
"and thou shalt do them before Pharaoh," signifies against
infesting falsities; "and I will harden his heart, and he will
not send away the people," signifies obstinacy, and thus not
yet liberation; "and thou shalt say unto Pharaoh," signifies
exhortation ; " Thus said Jehovah," signifies from the Divine ;
"My son, My firstborn, is Israel," signifies that they who are
in spiritual truth and good have been adopted; "and I say
unto thee," signifies command ; " Send My son away," signi-
fies that they should abstain from infesting the truths of
the church; "that he may serve Me," signifies elevation into
heaven in order to perform uses therefrom; "and if thou re-
fuse to send him away," signifies obstinacy even to the last;
" behold I will slay thy son, thy first-born," signifies the extinc-
tion of faith without charity, and the consequent devastation
of truth with them.
7028. And Jehovah said unto Moses. That this signifies per-
ception from the Divine, is evident from the signification of
"saying," in the historicals of the Word, as being perception
(of which frequently above) ; that it denotes from the Divine,
is signified by " Jehovah said." The reason why it is again
said, "Jehovah said unto Moses," is that a new perception is
signified (see n. 2061, 2238, 2260, 2506, 2515, 2552).
7029. When thou goest to return into Egypt. That this sig-
nifies spiritual life in the natural, is evident from the significa-
tion of " going and returning," as being elevation to a more in-
N. 7029] CHAPTER IV. VERS. 21-23 219
terior and spiritual life ; and from the signification of " Egypt,"
as being the natural (of which above, 11. 7016).
7030. See all the wonders which I have put in thy hand.
That this signifies means of power from the spiritual then, is
evident from the signification of "wonders" or "miracles," as
being means of Divine power (see n. 6910) ; and from the sig-
nification of "hand," as being spiritual power (n. 7011). From
this it is evident that by " See all the wonders which I have put
in thy hand" are signified means of power from the spiritual.
7031. And thou shalt do them before Pharaoh. That this
signifies against the infesting falsities, is evident from the rep-
resentation of Pharaoh, as being falsity infesting the truths of
the church (see n. 6651, 6679, 6683, 6692). That "thou shalt
do them before Pharaoh" denotes against these falsities, is be-
cause it follows in a series from the things that precede ; for
there by " See all the wonders which I have put in thy hand"
is signified the means of power from the spiritual, thus against
the infesting falsities ; and in the internal sense those things
follow in a series to which the words of the sense of the letter
are applied.
7032. And I will harden his heart, and he ivill not send away
the people. That this signifies obstinacy, and thus not yet lib-
eration, is evident from the signification of " hardening," as be-
ing obstinacy, and from the signification of the "heart," as being
the will (see n. 2930, 3888), thus by these words is signified
obstinacy from the will, consequently from the delight of doing
evil, because that which is of the will is delightful, and this is
from the love; and from the signification of "not sending away
the people," as being from obstinacy not to be willing to set at
liberty, thus not yet liberation. It is said here and in what
follows that "Jehovah hardened the heart of Pharaoh." This
is so said from the appearance, and from the common notion
of the Divine as doing all things ; but this is to be understood
in the same way as when evil, anger, fury, devastation, and
other like things are attributed to Jehovah or the Lord (see n.
2447, 6071, 6991, 6997). [2] As regards the obstinacy of those
who are in falsities and the derivative evils, and in evils and
the derivative falsities, be it known that the obstinacy is such
as cannot be described ; for they never desist except through
220 EXODUS [N. 7032
grievous punishments and the consequent fears ; exhortations
and threats are of no avail whatever, because the delight of
their life is to do evil. They contracted this delight during
their life in the world, especially from the fact that they loved
themselves only and not the neighbor, thus being in no Chris-
tian charity. As people of this kind do not suffer themselves to
be led by the Lord, they act from their own proper will, which
is evil by heredity, and also by actual life ; and they who act
from their own will, do evil from love ; for that which is of the
will is of the love ; and from this they have the delight of doing
evil, and so far as they are in this delight, so far they are in
obstinacy. [3] That this is so does not appear in the world,
because in the world they are withheld by the love of self and
the love of the world, for they fear the loss of reputation, and
of the consequent gain and honor, if they were to do evil
openly. Moreover the laws and the fear of the loss of life re-
strain them ; but if these did not stand in the way, they would
rush to destroy all who do not favor them, and would plunder
them of all their property, and would mercilessly kill any one.
Such is man interiorly, that is, such is man as to his spirit,
however much in this world he may appear different. This can
be very plainly seen from them in the other life, for then the
externals are taken away from those who have been such in
the world, and they are left to their will, thus to their loves ;
and when they are left to these, they perceive nothing more
delightful than to do evil, which also they do with such obsti-
nacy that, as before said, they never desist except through pun-
ishments, and afterward by repeated sinkings down into hell.
From all this it can be seen what a man is who is in no charity
toward the neighbor ; and also that every one's life awaits him ;
not the civil life which was external and apparent in the world,
but the spiritual life which was internal and did not appear in
the world.
7033. And thou shalt say unto Pharaoh. That this signifies
exhortation, is evident from the signification of " saying," when
done by Divine command, as being exhortation ; and from the
representation of Pharaoh, as being falsity infesting the truths
of the church, thus those who are in falsity and who infest
(see n. 6651, 6679, 6683, 6692).
N. 7034] CHAPTER IV. VERS. 21-23 221
7034. Thus said Jehovah. That this signifies from the Di-
vine, that is, exhortation, is evident from what has been already
said, and also from what follows.
7035. My son, My firstborn, is Israel. That this signifies
that they who are in spiritual truth and good have been adopted,
is evident from the signification of "son," when said by Jeho-
vah, or the Lord, of those who are of the spiritual church, as
being to be adopted (of which presently) ; from the signification
of "firstborn," as being the faith of charity, which is of the
spiritual church (see n. 367, 2435, 3325, 4925, 4926, 4928, 4930);
and from the representation of Israel, as being the spiritual
church (n. 6637). That " My son, my firstborn, Israel," or those
who are in spiritual truth and good, that is, who are of the
spiritual church, have been adopted, and thus acknowledged as
sons, is because the Lord by His coming into the world saved
them (n. 6854, 6914) ; hence also, and likewise by virtue of
faith in the Lord, they are called the "firstborn son." These
are also meant by the Lord in John : —
And other sheep I have, which are not of this fold; them also I must
bring, and they shall hear My voice, and there shall be one flock, and one
Shepherd (x. io).
7036. And I say unto thee. That this signifies command, is
evident from the signification of " saying," when by Jehovah,
as being command.
7037. Send My son away. That this signifies that they
should abstain from infesting the truths of the church, is evi-
dent from the representation of Pharaoh, as being the falsity in-
festing the truths of the church (see n. 6651, 6679, 6683, 6692) ;
from the signification of " sending away," as being a command
to abstain ; and from the signification of " son," as being those
who are in spiritual truth and good, and have been adopted (of
which just above, n. 7035). Hence it is plain that by " Send My
son away" is signified that they should abstain from infesting
those who are in the truths of the church.
7038. That they may serve Me. That this signifies elevation
into heaven in order to perform uses therefrom, is evident from
the signification of " serving Jehovah," or the Lord, as being to
perform uses ; and as this is said of those of the spiritual church
have been saved by the coming of the Lord, and who be-
222 EXODUS [N. 7038
fore His coining were in the lower earth, and were afterward
elevated into heaven (n. 6854, 6914), and thereby came into a
state of performing uses, therefore by " that they may serve Me"
is signified elevation into heaven in order to perform uses there-
from. That " to serve the Lord" denotes to perform uses, is be-
cause true worship consists in the performance of uses, thus
in the exercises of charity. He who believes that serving the
Lord consists solely in frequenting a place of worship, in hear-
ing preaching there, and in praying, and that this is sufficient,
is much mistaken. The very worship of the Lord consists in
performing uses ; and during man's life in the world uses con-
sist in every one's discharging aright his duty in his station,
thus from the heart being of service to his country, to societies,
and to the neighbor, in dealing sincerely with his fellow, and
in performing kind offices with prudence in accordance with
each person's character. These uses are chiefly the works of
charity, and are those whereby the Lord is chiefly worshiped.
Frequenting a place of worship, hearing sermons, and saying
prayers, are also necessary; but without the above uses they
avail nothing, because they are not of the life, but teach what
the life must be. The angels in heaven have all happiness from
uses, and according to uses, so that to them uses are heaven.
[2] That happiness is from Divine order according to uses,
can be seen from the things in man which correspond to those
which are in the Grand Man ; as those from the external senses,
namely, from sight, hearing, taste, smell, and touch, which as
has been shown at the end of many chapters, are correspon-
dent. These senses therefore have delights exactly in accord-
ance with the uses which they perform ; the most delightful is
the sense of conjugial love, on account of its greatest use, be-
cause from this comes the propagation of the human race, and
from the human race, heaven; the delight of taste follows next,
because it serves for the nourishment and thereby for the health
of the body, in accordance with which is the sound action of
the mind ; the delight of smell is less, because it merely serves
for recreation : and thus also for health ; the delight of hearing
and that of sight are in the last place, because they merely take
up those things which will be of service to uses, and wait upon
the intellectual part, and not so much the will part. [3] From
N. 7038] CHAPTER IV. VERS. 21-23 223
these and other like facts it becomes plain that it is uses accord-
ing to which happiness is given in heaven by the Lord ; and that
it is uses through which the Lord is mainly worshiped. From
this it is that John lay on the Lord's breast at table, and that
the Lord loved him more than the rest ; but this was not for his
own sake, but because he represented the exercises of charity,
that is, uses. (That John represented these, see the preface to
Gen. xviii. and xxii., and n. 3934.)
7038«. And if thou refuse to send him away. That this sig-
nifies obstinac}'" even to the last, is evident from the significa-
tion of " refusing to send him away," as being not to liberate
in consequence of obstinacy (as above, n. 7032).
7039. Behold I will slay thy son, thy firstborn. That this
signifies the extinction of faith without charity, and the con-
sequent devastation of truth with them, is evident from the
signification of "slaying," as being extinction; and from the
signification of "son, the firstborn," namely, of Pharaoh and
the Egyptians, as being faith without charity (see n. 3325).
For by Pharaoh and the Egyptians are represented the memory-
knowledges which are of the church (n. 4749, 4964, 4966, 6004),
thus which are of faith, for these are of the church. But be-
cause they turned these memory-knowledges into magic (n.
6692), and from this their works were evil, and devoid of any
charity, therefore by their " firstborn" are signified such things
as are of the memory-knowledge of faith, thus faith without
charity. That these are signified by the " firstborn of Egypt,"
is evident from the signification of the "firstborn of Israel,"
as being the faith of charity (of which above, n. 7035). [2] It
is said " faith without charity," but by " faith" is here meant
the memory-knowledge of such things as are of faith, for there
is no faith where there is no charity. With those who are not
in charity the things of faith are merely things of memory,
and are in the memory under no other form than is any other
memory-knowledge; and there is not there even the memory-
knowledge of truth which is of faith, because it is defiled with
ideas of falsity, and also serves as a means to defend falsities.
As this is the case with faith without charity, it is therefore
extinguished with the evil in the other life, and they are com-
pletely devastated as to truth, in order to prevent truths from
224 EXODUS [N. 7039
being made into means for their evils, and thus lest hell should
in some way have dominion in them over such things as are of
heaven, and lest they should thereby hang between heaven and
hell. This extinction and this devastation of truth are what is
signified by the firstborn hi Egypt being slain. That the Egyp-
tians afterward perished in the sea Suph represented the subse-
quent state of damnation or the spiritual death of such persons,
for as soon as the things of faith or of truth are taken away
from them (which had been like wings that lifted them up),
they soon sink down like weights into hell.
7040. Verses 24—26. And it came to puss in the way, in the
inn, that Jehovah met him, and sought to kill him. And Zip-
porah took a stone, and cut off the foreskin of her son, and made
it touch his feet ; and she said, Because a bridegroom of bloods
art thou to me. And He ceased from him. Then she said, A
bridegroom of bloods as to circumcisions. " And it came to pass
in the way, in the inn," signifies that the posterity of Jacob were
in externals without an internal; "that Jehovah met him," sig-
nifies opposition ; " and sought to kill him," signifies that a rep-
resentative church could not be instituted with that posterity ;
"and Zipporah took a stone," signifies the quality shown by
the representative church by means of truth ; " and cut off the
foreskin of her son," signifies the removal of filthy loves, and
thereby the laying bare of the internal ; " and made it touch his
feet," signifies that the quality of the natural was then shown ;
"and she said, Because a bridegroom of bloods art thou to
me," signifies that it was full of all violence and hostility
against truth and good; "and He ceased from him," signifies
that it was permitted that they should represent; "then she
said, A bridegroom of bloods as to circumcisions," signifies
that although the internal was full of violence and hostility
against truth and good, still circumcision was to be received
as a sign representative of purification from filthy loves.
7041. And it came to pass in the way, in the inn. That this
signifies that the posterity of Jacob were in externals without
an internal, is evident from the representation of Moses here.
In what precedes, and in what follows, the subject treated of
in the internal sense is the spiritual church, which is meant by
the " sons of Israel ;" but in these three verses it is that this
N. 7041] CHAPTER IV. VERS. 24-26 225
church was to have been instituted among the posterity of
Jacob, but that it could not be instituted among them because
they were in externals without an internal. For this reason
Moses here does not represent the law or the Word, but that
nation or posterity from Jacob of which he was to be the
leader; thus he also represents the worship of that nation, for
everywhere in the Word a leader or judge, and also a king,
represents the nation and people of which he is the leader,
judge, or king, because he is its head (see n. 4789). This is
the reason why Moses is not here named, and yet by its com-
ing to pass in the way, in the inn, he is meant, and that Jeho-
vah then met him, and sought to kill him, when yet He had
before so expressly commanded that he should go and return
to Egypt. By "being in the way" is signified what is insti-
tuted ; and by the " inn" is signified the external natural or sen-
suous (n. 5495). And because as before said the subject treated
of is the church to be instituted among that posterity, there-
fore that is signified which belonged to that nation, namely,
an external without an internal, thus also an external natu-
ral or sensuous, but separated. (That the sensuous separated
from the internal is full of fallacies and the consequent falsi-
ties, and that it is against the truths and goods of faith, see n.
6948, 6949.) [2] Before the things which follow are unfolded,
see what has been already shown concerning that posterity,
namely, that with them there was the representative of a
church, but not a church (see n. 4281, 4288, 6304) ; that Divine
worship among them was merely external separate from inter-
nal, and that to this worship they were driven by external
means (n. 4281, 4433, 4844, 4847, 4865, 4899, 4903); that they
were not chosen, but that they obstinately insisted upon being
a church (n. 4290, 4293) ; that they were of such a nature that
they could represent holy things, although they were in bodily
and worldly loves (n. 4293, 4307) ; that that nation was such
from its first origins (n. 4314, 4316, 4317); and many other
things which have been shown concerning that nation (see n.
4444, 4459, 4503, 4750, 4815, 4818, 4820, 4825, 4832, 4837,
4868, 4874, 4911, 4913, 5057, 6877).
7042. That Jehovah met him. That this signifies opposi-
tion, is evident from the signification of "meeting," as being
VOL. IX.— 15
226 EXODUS [N. 7042
opposition, namely, to the possibility of any church being insti-
tuted with that nation. That it denotes opposition against the
Divine, is signified by " Jehovah met him." From the sense of
the letter it appears as if Jehovah or the Divine set Himself
in opposition, because it is said that " Jehovah met him ; " but
the internal sense is that the opposition was against the Divine.
For the Divine never opposes itself to any one, but it is the
man, or the nation, which opposes itself to the Divine, and when
it opposes itself, as it cannot endure the Divine, it appears as
if there were resistance by the Divine. How the case herein is
can be seen from those who come into the other life, and desire
to come into heaven, and yet are not such as to be capable of
being there. When they are permitted to attempt what they
desire, even when they are in the way and near to the entrance
into heaven, they appear to themselves as monsters, and begin
to be in anguish and torment, because they cannot endure the
truth and good which are there ; and they believe that heaven
and the Divine have opposed themselves to them ; when yet it
is they who bring this upon themselves, because they are in
what is the opposite. From this also it can be seen that the
Divine does not oppose itself to any one, but that it is the man
who opposes himself to the Divine.
7043. And sought to kill him,. That this signifies that a
representative church could not be instituted with that pos-
terity, is evident from the signification of "seeking to kill," as
being not to receive (see n. 3387, 3395) ; here therefore not to
receive or choose that nation, in order that a representative
church might be instituted with it. That in these three verses
that nation is constantly meant by "Moses," who was about
to be its leader and head, may be seen above (n. 7041) ; and
that that nation was not chosen, but that it obstinately insisted
upon being a church (n. 4290, 4293) ; and also that no church,
but only the representative of a church, was instituted with it
(n. 4281, 4288, 6304) ; and that those things which are of the
church, and are holy, can be represented even by the evil, be-
cause representation does not regard the person but the thing
(n. 3670, 4208, 4281). The same is meant in the internal sense
by its being said that Jehovah willed wholly to destroy that
nation, and in its stead to raise up another nation from Moses
N. 7043] CHAPTER IV. VERS. 24-26 227
(Num. xiv. 12) ; and also that Jehovah repented of bringing in
that nation, and of having brought them into the land of Canaan.
7044. And Zipporah took a stone. That this signifies the
quality shown by the representative church by means of truth,
is here evident from the representation of Zipporah, as being the
representative church ; and from the signification of a " stone,"
as being the truth of faith. That circumcision was performed
with knives of stone, signified that purification from filthy loves
was effected by means of the truths of faith (n. 2039, 2046,
2799) ; for circumcision was representative of purification from
these loves (n. 2799). The reason why purification is effected
by means of the truths of faith, is that these teach what is
good, and also what is evil, and thus what ought to be done, and
what ought not to be done ; and when man knows these truths,
and wills to act according to them, he is then led by the Lord,
and is purified by His Divine means. As the truths of faith
teach what is evil and what is good, it is evident that by " Zip-
porah took a stone" is signified the quality shown by means of
truth. That Zipporah represents the representative church is
evident from what follows in these verses.
7045. And cut off the foreskin of her son. That this signi-
fies the removal of filthy loves, and thereby the laying bare of
the internal, is evident from the signification of "cutting off,"
as being to remove; from the signification of "the foreskin,"
as being earthly and bodily love, which defiles spiritual and
celestial love (see n. 3412, 4462) ; and from the signification of
" son," as being the truth of the representative church. That
a "son" denotes truth may be seen above (n. 489, 491, 533,
1147, 2623, 3373) ; and that it denotes the truth of that church,
is because Zipporah represents that church, and calls him her
" son," and by him shows the quality of that nation, and hence
the quality of its worship. That by the "foreskin" are signi-
fied filthy loves, is because the loins with the genitals correspond
to conjugial love (n. 5050-5062) ; and because they correspond
to conjugial love, they correspond to all celestial and spiritual
love (n. 686, 4277, 4280, 5054) ; and therefore the foreskin cor-
responds to the most external loves, which are called bodily
and earthly. If these loves are devoid of internal loves, which
are called spiritual and celestial, they are filthy, as was the
228 EXODUS [N. 7045
case with that nation, which was in externals without an inter-
nal. It is said "without an internal," and by this is meant no
acknowledgment of truth, and no affection of good, thus no
faith, and no charity, for these are of the internal man, and
from them proceed the activities of charity, which are external
goods. This internal, which is devoid of faith and charity, and
yet is full of evils and falsities, is called by the Lord " empty"
{Matt. xii. 43—45) ; hence it is said, " an external without an
internal." Now as by the "foreskin" are signified loves the
most external, therefore when they are removed, as is signified
by Zipporah's cutting off the foreskin, the quality of these loves
appears, thus the laying bare of the internal.
7046. And made it touch his feet. That this signifies that
the quality of the natural was then shown, is evident from the
signification of " making it touch," as being to show, for a thing
is shown by the touch ; and from the signification of the " feet,"
as being the natural (see n. 2162, 3147, 3761, 3986, 4280, 4938-
4952). By the quality of the natural being shown, is meant
the quality of that nation interiorly, which appears when the
exterior is removed. The interior with man in the world can-
not appear until the exterior has been removed ; because with
the evil the exterior acts quite differently from what the inte-
rior wills and thinks ; for the man feigns what is honorable,
what is just, and also Christian good or charity; and this in
order that it may be believed that he is such inwardly. He is
compelled so to act by fears of the loss of gain, of reputation,
and of honor, and fears of the penalties of the law and of the
loss of life. But when these fears have been removed, and he
acts from his interior, then like a madman he plunders another's
property, and breathes the destruction and death even of his
fellow-citizens, as is the case in civil wars. That the interiors
are such is still more manifest from the evil in the other life,
for the externals are then taken away from them, and the in-
ternals are laid bare (see n. 7039), and then it is discovered
that many who in the world have appeared as angels, are devils.
[2] This great disagreement between the interiors and exte-
riors is an indication that the state of man has been utterly
perverted ; for such a disagreement has no existence with a man
who is in what is sincere, just, and good : he speaks as he thinks,
N. 7046] CHAPTER IV. VERS. 24-26 229
and thinks as he speaks. But it is far otherwise with those
who are not in what is sincere, not in what is just, and not in
what is good ; with these the interiors disagree with the exte-
riors. That the Jewish nation was of this character is described
by the Lord in Matthew in these words : —
Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the
outside of the cup and of the platter, but within they are full of robbery
and intemperance. Thou blind Pharisee, cleanse first the inside of the
cup and of the platter, that the outside may be clean also. Woe unto you,
scribes and Pharisees, hypocrites! for ye make yourselves like unto whited
sepulchres, which outwardly indeed appear beautiful, but inwardly are
full of dead men's bones, and of all uncleanness. Even so ye also out-
wardly appear righteous unto men, but inwardly ye are full of hypocrisy
and iniquity (xxiii. 25-28).
7047. And she said, For a bridegroom of bloods art thou to
me. That this signifies that it was full of all violence and hos-
tility against truth and good, is evident from the signification
of " bridegroom," as here being a representative of the church,
or its external, when the representative church itself is the
" bride" (that in these three verses Moses represents that nation,
and the representative of a church among them, see n. 7041 ;
and that Zipporah represents the representative church, n.
7044). As Zipporah represents this church, and Moses its ex-
ternal, therefore Zipporah does not call him her " husband," or
"man," but her "bridegroom," for a bride and a bridegroom
can represent what is diverse, but not a man, or husband, and
a wife, because the conjugial makes a one. And from the sig-
nification of "blood," as being violence done to charity, (n. 374,
1005), and as being truth falsified and profaned (n. 4735, 6978),
thus hostility against truth and good.
7048. And He ceased from him. That this signifies that it
was permitted that they should represent, is evident from the
signification of "ceasing from him," namely, from killing him,
as being permission that they should represent ; for that " Je-
hovah sought to kill him," signified that a representative church
could not be instituted with that nation (see n. 7043) ; and there-
fore when it is now said that " He ceased from him," it signifies
that it was permitted that they should represent, that is, that
there should be instituted with that nation the representative
of a church, but not a church. That it is one thing to repre-
230 EXODUS [N. 7048
sent a church, and another to be a church, is evident from the
fact that even the evil can represent a church, but none except
the good can be a church; for to represent a church is merely
external (n. 3670, 4208, 4281).
7049. Then she said, A bridegroom of bloods as to circumci-
sions. That this signifies that although the internal was full of
violence and hostility against truth and good, still circumci-
sion was to be received as a sign representative of purification
from filthy loves, is evident from the signification of a " bride-
groom of blood," as being what is full of all violence and hos-
tility against truth and good (of which above, n. 7047) ; and
from the signification of "circumcision," as being a sign repre-
sentative of purification from filthy loves (see n. 2039, 2632,
3412, 3413, 4462, 4486, 4493). This is said by Zipporah, be-
cause it was now permitted that nation to represent the church,
which is signified by "ceasing from killing him" (n. 7048).
Circumcision was made a sign representative of purification,
because by " cutting off the foreskin" was signified the removal
of filthy loves, and thereby the laying bare of the internal (n.
7045) ; and therefore when the internal is not at all attended
to, as was the case with that nation, which was in externals
without an internal, there then remains the signification of cir-
cumcision or the cutting off of the foreskin, namely, the removal
of filthy loves, thus purification, for which reason it could serve
as a representative sign.
7050. That in these three verses there are secrets which can-
not possibly be known without the internal sense, is evident
from the details in them ; for who would know what is signified
by Jehovah, after He had commanded Moses to go to Egypt,
presently, when he was in the way, meeting him, and seeking
to kill him ? Who would know what is signified by Zipporah,
when she had cut off the foreskin of her son, making it touch his
feet, and saying to Moses that he was a bridegroom of bloods
to her, and also afterward by her saying that he was a bride-
groom of bloods as to circumcisions ? Who does not see that se-
crets have been stored up in these things, and that these secrets
cannot possibly be disclosed except from the internal sense ?
7051. They who know nothing of the internal sense of the
Word cannot believe otherwise than that the Israelitish and
N. 7051] CHAPTER IV. VERS. 24-26 231
Jewish nation was chosen above every other nation, and hence
was more excellent than all the rest, as also they themselves
believed. And wonderful to say, this is believed not only by
that nation itself, but also by Christians, in spite of the fact
that the latter know that that nation is in filthy loves, in sor-
did avarice, in hatred, and in conceit ; and that they also make
light of, and even hold in aversion, the internal things which
are of charity and faith, and which are of the Lord. The rea-
son why Christians also believe that that nation was chosen
above others, is that they believe that the election and salvation
of man is from mercy, no matter how he lives, and thus that the
wicked can be received into heaven equally with the pious and
the upright ; not considering that election is universal, namely,
of all who live in good, and that the mercy of the Lord is to-
ward every man who abstains from evil and is willing to live
in good, and thus who suffers himself to be led of the Lord and
to be regenerated, which is effected by the unbroken course of
his life. [2] Hence also it is that most persons in the Christian
world also believe that that nation will again be chosen, and
will then be brought back into the land of Canaan, and this
also according to the sense of the letter, as in many passages
(Isa. x. 20-22; xi. 11, 12; xxix. at the end; xliii. 5, 6; xlix. 6-
26; Ivi. 8; Ix. 4; Ixi. 3-10; Ixii. ; J&r. iii. 14-19; xv. 4, 14 ; xvi. 13,
15; xxiii. 7, 8 ; xxiv. 9, 10; xxv. 29; xxix. 14, 18; xxx. 3, 8-11;
xxxi. 8-10, 17; xxxiii. 16, 20, 26; Ezek. v. 10, 12, 15 ; xvi. 60;
xx. 41; xxii. 15, 16; xxxiv. 12, 13; xxxvii. 21, 22; xxxviii. 12;
xxxix. 23, 27, 28; Dan. vii. 27; xii. 7; Hosea iii. 4, 5; Joel ii.
32; iii.; Amos ix. 8, 9; and in Micah v. 7, 8). From these and
also from other passages, even Christians believe that that na-
tion will again be chosen and will be brought into the land of
Canaan, although they know that that nation is waiting for a
Messiah who will bring them in, and although they know that
this expectation is vain, and that the kingdom of the Messiah or
Christ is not of this world, and thus that the land of Canaan,
into which the Messiah will bring men, is heaven. [3] Neither
do they consider that in the Word there is a spiritual sense,
and that in this sense by " Israel" is not meant Israel, nor by
"Jacob" Jacob, nor by u Judah" Judah; but that by these men
are meant what they represent. Neither do they consider the
232 EXODUS [N. 7051
history of that nation, showing what its quality was in the wil-
derness, and afterward in the land of Canaan, that at heart it
was idolatrous ; and what the prophets say of it, and of its spirit-
ual whoredom and abominations. This quality is described in
the song in Moses, in these words : —
I will hide My faces from them, I will see what their posterity will be;
for they are a generation of perversions, sons in whom is no faithfulness.
I said, I will cast them out into the furthest corners; I will make the
memory of them to cease from man; unless their foes should say, Our
hand is high, and Jehovah hath not done all this. For they are a nation
lost in counsels, and there is no intelligence in them. Their vine is of the
vine of Sodom, and of the fields of Gomorrah; their grapes are grapes of
gall, clusters of bitterness are theirs. Their wine is the poison of drag-
ons, and the cruel gall of asps. Is not this hidden with Me, sealed up in
My treasuries ? Vengeance is Mine, and recompense, in time their foot
shall slide; for the day of their destruction is near, and the things that
are to come upon them make haste (Deut. xxxii. 20, 26-28, 32-35).
That Jehovah dictated this song to Moses may be seen in the
previous chapter (xxxi. 19, 21). Of that nation the Lord also
says in John: —
Ye are of your father the devil, and the desires of your father ye will
to do. He was a murderer from the beginning, and stood not in the truth
(viii. 44);
besides in many other passages. [4] That although they know
these things, Christians nevertheless believe that that nation
will at last be converted to the Lord, and will then be brought
into the land where they were before, is because, as already
said, they do not know the internal sense of the Word; and
because they suppose that the life of man effects nothing, and
that evil, even when rooted in by repeated acts, is no hindrance
to a man's becoming spiritual, and being regenerated, and thus
accepted by the Lord, through faith, even that of one short
hour; also that admission into heaven is of mercy alone, and
that this mercy is toward a single nation, and not so toward
all in the universe who receive the mercy of the Lord. They
who think thus do not know that it is quite contrary to the
Divine that some should be bo-rn as the elect to salvation and
heaven, and some as the non-elect to damnation and hell. To
think so about the Divine would be horrible, because such con-
duct would be the height of unmercifulness, when yet the Di-
N. 7051] CHAPTER IV. VERS. 24-26 233
vine is mercy itself. From all this it can now be seen that the
Israelitish and Jewish nation was not chosen, and still less
that it will be chosen ; and also that there was not anything of
the church with it, nor could be, but only the representative
of a church; and that the reason why it has been preserved
even to this day, has been for the sake of the Word of the Old
Testament (n. 3479).
7052. Verses 27—31. And Jehovah said unto Aaron, Go to
meet Moses, into the wilderness. And he went and met him in
the mountain of God, and kissed him. And Moses told Aaron
all the words of Jehovah, wherewith He had sent him, and all
the signs which He had commanded him. And Moses went, and
Aaron, and gathered together all the elders of the sons of Israel ;
and Aaron spake all the words which Jehovah had spoken unto
Moses, and did the signs before the eyes of the people. And the
people believed ; and they heard that Jehovah had visited the
sons of Israel, and that He had seen their affliction, and they
bent themselves, and bowed themselves down. "And Jehovah
said unto Aaron," signifies the truth of doctrine, and percep-
tion therein from the Divine; "Go to meet Moses," signifies
that it should be conjoined with the truth proceeding immedi-
ately from the Divine; "into the wilderness," signifies where
previously it is not so ; " and he went, and met him in the moun-
tain of God," signifies conjunction in the good of love therein ;
"and kissed him," signifies the affection of conjunction; "and
Moses told Aaron all the words of Jehovah," signifies the influx
of the truth proceeding immediately from the Divine of the
Lord into the truth which proceeds mediately, and instruction
in the details of doctrine ; " wherewith He had sent him," sig-
nifies which proceed; "and all the signs which He had com-
manded him," signifies enlightenment and from this at the
same time confirmation; "and Moses went, and Aaron," signi-
fies the life of the conjunction of both; "and gathered together
all the elders of the sons of Israel," signifies the chief things of
wisdom pertaining to the spiritual church ; " and Aaron spake
all the words which Jehovah had spoken unto Moses," signi-
fies doctrine thence from the Divine ; " and did the signs before
the eyes of the people," signifies confirmation to apprehension ;
"and the people believed, and they heard," signifies faith and
234 EXODUS [N. 7052
hope; "that Jehovah had visited the sons of Israel," signifies
that those who are of the spiritual church would be liberated
and saved by the coming of the Lord ; " and that He had seen
their affliction," signifies after temptations so great ; " and they
bent themselves and bowed themselves down," signifies humili-
ation.
7053. And Jehovah said unto Aaron. That this signifies
the truth of doctrine, and perception therein from the Divine,
is evident from the signification of " saying," as being percep-
tion (of which frequently above), hence "Jehovah said," denotes
perception from the Divine; and from the representation of
Aaron, as being the doctrine of truth and good (see n. 6998,
7009), thus its truth. For all doctrine is of truth, because doc-
trine treats of truth and the good thence derived, which is called
the doctrine of faith ; and of good and the truth thence derived,
which is called the doctrine of charity ; but both are of truth.
7054. Go to meet Moses. That this signifies that it should
be conjoined with the truth proceeding immediately from the
Divine, is evident from the signification of "going to meet,"
as being to be conjoined; and from the representation of Moses,
as being the truth proceeding immediately from the Divine (see
above, n. 7010).
7055. Into the wilderness. That this signifies where prev-
iously it is not so, namely, conjunction, is evident from the sig-
nification of "wilderness," as being where as yet there is little
vitality (see n. 1927), thus where there is no good and the de-
rivative truth (n. 4736), for thence is vitality ; here, where there
is no conjunction of the truth proceeding immediately from the
Divine with the truth proceeding mediately. That conjunction
was to be effected there, is signified by " Aaron went to meet
Moses in the wilderness." As to this conjunction, be it known
that there may be with a man truth proceeding mediately from
the Divine, and yet it may not be conjoined with the truth
which proceeds immediately from the Divine. [2] But as this
matter is secret, it shall be illustrated by examples. With those
who think and teach according to the doctrine of their church
confirmed in themselves, and do not know whether they are
truths from any other ground than the fact that they are from
the doctrine of the church, and that they have been delivered
N. 7055] CHAPTER IV. VERS. 27-31 235
by learned and enlightened men, there can be truth proceeding
mediately from the Divine; but still it is not conjoined with
the truth that proceeds immediately from the Divine ; for if it
were conjoined, they would then have the affection of knowing
truth for. the sake of truth, and especially for the sake of life,
whence they would also be endowed with a perception whether
the doctrinal things of their church are truths before they con-
firm them in themselves ; and would see in each whether the
things confirming are in agreement with the truth itself. [3]
Take as another example the prophets, through whom the Word
was written. They wrote as the spirit from the Divine dictated,
for the very words which they wrote were uttered in their ears.
With them there was truth proceeding mediately from the Di-
vine, that is, through heaven, but not for this reason the truth
which proceeded immediately from the Divine ; because they
had no perception of what all the details signified in the inter-
nal sense. For when these two kinds of truth have been con-
joined, then, as already said, there is perception. Such con-
junction rarely exists with man, but it does so with all who are
in heaven, especially with those who are in the inmost or third
heaven ; nor does it exist with a man unless he has been so far
regenerated as to be capable of being elevated from the sensuous
even toward his rational, and thus of being set in the light of
heaven, where angels are. There is indeed with every man
Divine influx both immediate and mediate (see n. 6063, 7004),
but not conjunction, except with those who have perception of
truth from good ; for they with whom immediate Divine influx
has been conjoined with mediate suffer themselves to be led
by the Lord ; but they with whom these influxes have not been
conjoined, lead themselves, and this they love. From all this
it can now be seen what is here meant by the " wilderness" —
that it denotes where there is no conjunction.
7056. And he went, and met him in the mountain of God.
That this signifies conjunction in the good of love there, is evi-
dent from the signification of " meeting," or " coming to meet,"
as being conjunction (of which just above, n. 7054); and from
the signification of "the mountain of God," as being the good
of Divine love (see n. 6829). The case herein is this. The con-
junction of the truth proceeding immediately from the Divine
236 EXODUS [N. 7056
with the truth which proceeds mediately, is not possible except
in good, for good is the very soil. Truths are seeds, which do
not grow elsewhere than in good as in their soil. Moreover
good is the very soul of truth ; from this, truth comes forth, in
order to be truth, and from this it lives. [2] The truth which
proceeds immediately from the Divine is called truth, but in
itself it is good, because it proceeds from the Divine good ; but
it is the good to which all truth Divine has been united. It is
called truth because in heaven it appears as light, but it is a
light like that in spring, to which has been united the warmth
that vivifies all things of the earth. From all this it can also
be seen that the conjunction of the truth proceeding immedi-
ately from the Divine with the truth which proceeds mediately,
is not possible except in good, consequently not unless the man
is affected with truth for the sake of truth, especially for the
sake of good, thus for the sake of life, for then the man is in
good. [3] From the following considerations it may be further
known how the case is with the conjunction in question. The
truth proceeding immediately from the Divine enters into the
will of man, this is its way ; but the truth which proceeds
mediately from the Divine enters into the understanding of
man ; and therefore conjunction cannot be effected unless the
will and the understanding act as a one, that is, unless the
will wills good, and the understanding confirms it by truth.
When therefore .there is conjunction, then the Lord appears as
present, and His presence is perceived ; but when there is no
conjunction, then the Lord is as it were absent ; yet His ab-
sence is not perceived, unless it is known from some percep-
tion what His presence is.
7057. And kissed him. That this signifies the affection of
conjunction, is evident from the signification of " kissing," as
being conjunction from affection (see n. 3573, 3574, 4353, 5929,
6260).
7058. And Moses told Aaron all the words of Jehovah. That
this signifies the influx of the truth proceeding immediately
from the Divine of the Lord into the truth which proceeds
mediately, and instruction in the details of doctrine, is evident
from the signification of "telling," as being influx (see n. 5966) ;
from the representation of Moses, as being the truth proceed-
N. 7058] CHAPTER IV. VERS. 27-31 237
ing immediately from the Divine of the Lord (see n. 7010,
7054) ; from the representation of Aaron, as being the truth pro-
ceeding mediately from the Divine of the Lord (see n. 7009) ;
and from the signification of "all the words of Jehovah," as
being the details of doctrine. Instruction is signified by " Moses
told the words to Aaron," for instruction from the Divine is
effected by means of influx, which influx is signified by "tell-
ing." From all this it is evident that by " Moses told Aaron all
the words of Jehovah" is signified the influx of the truth pro-
ceeding immediately from the Divine of the Lord into the truth
which proceeds mediately, and instruction in the details of doc-
trine. [2] There is instruction in the details of doctrine, when
the truth proceeding immediately from the Divine of the Lord
is conjoined with the truth which proceeds mediately, for then
there is perception (of which above, n. 7055). There is this con-
junction especially among the angels who are in the third or
inmost heaven, and are called celestial. These angels have an
exquisite perception of the truth of both kinds, and from this
of the Lord's presence. The reason is that they are in good
more than others, for they have the good of innocence ; conse-
quently they are nearest to the Lord, and in an intensely bright
and as it were flaming light, for they see the Lord as a sun, the
rays of whose light are such from the nearness. [3] It is said
truth proceeding immediately from the Divine of the Lord, al-
though in the internal sense the subject here treated of is the
Lord when He was in the world, and when He called upon His
Father as separate from Himself. But how the case herein is,
has been occasionally told before, namely, that the Divine Itself,
or Jehovah, was in Him, for He was conceived of Jehovah ; and
therefore He also calls Him His " Father," and Himself His
"Son." But the Lord was then in the human that was infirm
by heredity from the mother, and in so far as He was in this,
so far Jehovah or the Divine Itself which was in Him appeared
to be absent ; but in so far as the Lord was in the Human glori-
fied, or made Divine, so far Jehovah or the Divine Itself was
present, and in the very Human. From this then it can be
known how it is to be understood that the truth which had pro-
ceeded immediately from the Divine was from the Divine of
the Lord.
238 EXODUS [N. 7059
7059. Wherewith he had sent him. That this signifies which
proceed, namely, the details of doctrine, is evident from the sig-
nification of "being sent," as being to proceed (n. 2397, 4710).
7060. And all the signs which He had commanded him.
That this signifies enlightenment, and from this at the same
time confirmation, is evident from the signification of " signs,"
as being enlightenment and the confirmation of truths (see n.
7012).
7061. And Moses went, and Aaron. That this signifies the
life of the conjunction of both, namely, of the truth proceed-
ing immediately from the Divine of the Lord, and the truth
which proceeds mediately, is evident from the signification of
"going," as being life (see 3335, 3690, 4882, 5493); from the
representation of Moses, as being the truth proceeding imme-
diately from the Divine (n. 7010, 7054); and from the repre-
sentation of Aaron, as being the truth proceeding mediately
from the Lord (n. 7009). From this then, because they went
together, there is signified the life of the conjunction of both.
7062. And gathered together all the elders of the sons of
Israel. That this signifies the chief things of wisdom pertain-
ing to the spiritual church, is evident from the signification of
" elders," as being the chief things of wisdom, thus those which
agree with good (see n. 6524) ; and from the representation of
the sons of Israel, as being the spiritual church (see n. 6426,
6637).
7063. And Aaron spake all the words which Jehovah had
spoken unto Moses. That this signifies doctrine thence from
the Divine, is evident from the signification of "speaking,"
when said of the doctrine which is represented by Aaron, as
being utterance and preaching (see n. 6987, 6999) ; from the rep-
resentation of Aaron, as being the truth proceeding mediately
from the Divine of the Lord, thus the doctrine of truth and
good (n. 6998, 7009) ; and from the signification of "the words
which Jehovah spake to Moses," as being from the Divine, that
is, through the truth which proceeds immediately from the Di-
vine of the Lord, which truth is represented by Moses (n. 7010,
7054).
7064. And did the signs before the eyes of the people. That
this signifies confirmation to apprehension, is evident from the
N. 7064] CHAPTER IV. VERS. 27-51 239
signification of "signs," as being the confirmation of truths,
and thus knowledge (see n. 6870) ; and from the signification
of "eyes," as being the things that are of the internal sight or
understanding (n. 2701, 3820, 4403-4421, 4523-4534); thus
" before the eyes " denotes to the understanding or apprehension.
7065. And the people believed ; and they heard. That this
signifies faith and hope, is evident from the signification of
" believing," as being to believe in the spiritual sense, thus faith
(see n. 6956, 6970); and from the signification of "hearing," as
being to obey, and also to perceive (n. 5017), here to have hope;
for when he who is in faith and obedience perceives confirma-
tions, he has hope, for hope is thence derived.
7066. That Jehovah had visited the sons of Israel. That
this signifies that those of the spiritual church would be liber-
ated and saved by the coming of the Lord, is evident from the
signification of "visiting," as being liberation by the coming
of the Lord into the world (see n. 6895), thus also salvation
(that they who were of the spiritual church were adopted and
saved by the coming of the Lord into the world, see n. 6854,
6914, 7035) ; and from the representation of the sons of Israel,
as being the spiritual church (n. 6426, 6637). That « Jehovah"
in the Word denotes the Lord, (see n. 1343, 1736, 2921, 3023,
3035, 5663, 6281, 6303, 6905).
7067. And that He had seen their affliction. That this sig-
nifies after temptations so great, is evident from the significa-
tion of "affliction," as being temptation (see n. 5356) ; and from
the representation of the sons of Israel, as being those who
are of the spiritual church (n. 6426, 6637). As to the "afflic-
tion," or infestation by falsities, thus the temptations of those
who were of the spiritual church before the Lord's coming, see
n. 6854, 6914, 7037.
7068. And they bent themselves and bowed themselves down.
That this signifies humiliation, is evident from the signification
of "bending themselves and bowing themselves down," as being
the effect of humiliation (see n. 2153, 6266) ; but that "bending
themselves" denotes exterior humiliation, and is that of those
who are in truth ; and that " bowing themselves down" denotes
interior humiliation, and is that of those who are in good, may
be seen above (n. 5682). That this is so, has often been made
240 EXODUS [N. 7068
plain from those who are in truth and those who are in good :
they who are in truth are as it were rigid, and stand erect as
if they were hard ; and when they ought to humble themselves
before the Divine, they only bend the body a little; but they
who are in good are as it were soft, and when they humble
themselves before the Divine, they bow themselves down to
the earth. For truth without good is quite rigid, and when it
looks to good as the end, this rigidity begins to soften; but good
is in itself soft, and the truth which is being insinuated, as it
becomes good there, also grows soft. The reason is that truth
cannot be ordered in the heavenly form except by good ; hence
it is in itself hard ; for the heavenly form is most free and
makes no resistance ; and from this the good with which truth
has been rightly ordered, is like it ; and, as above said, is soft.
CONTINUATION CONCERNING THE SPIRITS OF THE PLANET
MERCURY.
7069. The nature of the genius of the spirits from the planet
Mercury may still further appear from what follows. Be it
known that all spirits whatever have been men, for the human
race is the seminary of heaven ; also that the spirits themselves
are exactly such as they had been during their life in the world,
for every one's life follows him. This being so, the genius of
the men of every earth can be known from the genius of the
spirits who are from it.
7070. As the spirits from Mercury bear relation in the
Grand Man to the memory of things abstracted from what is
material (see n. 6808), therefore when any one speaks with them
about earthly, bodily, and merely worldly things, they are quite
unwilling to hear ; and when forced to hear about them they
at once change them into other things, and for the most part
into contrary ones, in order to escape from them.
7071. In order that I might know for certain that such is
their genius, I was allowed to represent to them meadows,
fallow grounds, gardens, woods, and rivers ; but they at once
changed them, darkening the meadows and fallow grounds, and
N. 7071] THE SPIRITS OF MERCURY 241
by representations filling them with snakes; the rivers they
made black, so that the water no longer appeared limpid. When
I asked them why they did so, they said that they are unwill-
ing to think about such things, but only about real ones, which
are the knowledges of such things as are abstracted from what
is earthly, especially about such as arise in the heavens.
7072. Afterward I represented to them birds of different
sizes, large and small, such as exist on our earth; for in the
other life such may be represented as it were to the life, the
very speech of spirits and angels being full of representations.
When they saw those represented birds, they at first desired
to change them, but afterward were delighted with them, and
acquiesced. The reason was that birds signify the knowledges
of things, of which fact the perception then flowed in; and
therefore they abstained from changing them, and so turning
them from the ideas of their memory. Afterward I was allowed
to represent before them a most pleasing garden full of lights
and oil-lamps. This arrested their attention, because lights
together with oil-lamps signify truths which shine from good.
From this it was evident that their attention could be fixed on
material things, provided there was at the same time insinuated
the signification of them in the spiritual sense ; for the things
of the spiritual sense are abstracted from material things, but
are represented in them.
7073. I also spoke with them about sheep and lambs; but
they would not hear about such things, because these were per-
ceived by them as earthly. The reason of this was that they
did not understand what innocence is, which lambs signify,
which I observed from the fact that when I said that lambs do
not appear represented in heaven as lambs, but that when they
are mentioned, innocence is perceived in place of them, they
then said that they do not know what innocence is, but that
they know it by name only. The reason is that they are affected
solely by knowledges, and not by uses, which are the ends of
knowledges (see n. 6815) ; thus not being affected by the ends
of knowledges, they cannot know from internal perception what
innocence is.
7074. Some of the spirits of the earth Mercury were sent
by others to me in order to hear what was going on with me;
VOL. IX.— 16
242 EXODUS [N. 7074
to whom one of the spirits of our earth said that they might
tell their companions not to speak anything but the truth, and
not in their usual way to present to those questioning them
things opposite ; for if any one of the spirits of our earth were
to do so, he would be punished. But the company from which
those spirits had been sent out, which was at a distance, then
answered that if they were to be punished on that account, all
would be punished, because, from constant use, they cannot do
otherwise. They said that when they speak with the men of
their own earth, they act in the same way, and this with no
intention to deceive them, but in order to inspire a longing for
knowledge; for when they present things opposite, and in a
certain way hide the real things, the desire of knowing is ex-
cited, and in this way the memory is enriched by the study
devoted to the exploration of the things in question.
7075. At another time I also spoke with them about the
same thing, and because I knew that they spoke with the men
of their earth, I asked how they instruct its inhabitants. They
said that they do not instruct them how the matter stands,
but still they insinuate some perception of it, in order that the
desire to know may thereby be fed, and may increase, which
desire would perish if they answered all questions. They
added that they present opposites for the additional reason
that the truth may afterward the better appear; for all truth
appears relatively to its opposites.
7076. It is their custom not to tell another what they know,
yet still to desire to know from all whatever they know ; but
they communicate all things to their own society, insomuch
that what one knows, all know, and what all know, each one
therein knows.
7077. As the spirits of Mercury are of this character, and
moreover abound in knowledges, they are in a kind of conceit
(see n. 6813), supposing that they know so many things that
it is scarcely possible to know more. But they have been told
by the spirits of our earth that they do not know many things,
but only a few, and that the things which they do not know
are relatively infinite; and that the things which they do not
know relatively to those which they do know are like the
waters of the greatest ocean as compared with those of a tiny
N. 7077] THE SPIRITS OF MERCURY 243
spring. In order that they might know that such is the case
it was granted that a certain angelic spirit should speak with
them, and should tell them in general what they do know and
what they do not know; and that there are infinite things which
they do not know; and also that to eternity they cannot know
even the generals of things. He spoke by means of angelic
ideas much more readily than they, and as he disclosed what
they know, and what they do not know, they were struck with
amazement. I afterward saw another angel speaking with them,
who appeared at some elevation to the right; he enumerated
very many things which they do not know; and afterward
spoke with them by means of changes of state, which they said
they do not understand. He then told them that every change
of state contains infinite things, and so also does every least
thing of it. [2] When they heard this, as they had been in
conceit on account of knowledges, they began to humble them-
selves. The humiliation was represented by the sinking of
their roll downward, for that company then appeared like a
roll, in front toward the left at a distance, in the plane of the
region below the navel; but the roll appeared as it were hol-
lowed out in the middle, and elevated at the sides ; a reciprocal
movement was also observed therein. They were also told
what this signified, namely, what they were thinking in their
humiliation, and that they who appeared elevated at the sides
were not as yet in any humiliation. And I saw that the roll
was separated, and that they who were not in humiliation were
relegated toward their own globe ; the rest remaining. As the
spirits of the planet Mercury shun the spirits of our earth, on
account of the material things in which the latter are, and as
they had asked whether such can become angels (n. 6929), they
now received the reply, that the angel who had spoken with
them was from this earth.
7078. Be it known that the spirits of other earths do not
appear within the sphere where the spirits of our earth are,
but outside of it, some at greater, some at less distance, and
also in different quarters. The reason is that the spirits of one
earth are not of the same genius and life as those of another ;
also that they constitute different provinces in the Grand Man.
The unlikeness of the state of life causes this appearance. But
244 EXODUS [N. 7078
in the inmost heaven they do not appear separated from one
another. The spirits of Mercury however do not appear in a
fixed quarter, nor at a fixed distance, but appear now in front,
now to the left, and now a little to the back. The reason is
that they are allowed to wander through the universe to acquire
knowledges, and thereby to enrich the memory. Their planet
is presented to spirits at the back, as is also the sun of the
world, when they are thinking about it, for nothing whatever
of it appears. The reason why it is presented at the back is
that to those who are in the other life the sun of the world is
in complete obscurity, and is thick darkness ; but the sun of
heaven, or the Lord, appears in front before the right eye, be-
cause from this sun they have all their light ; for the right eye
not only corresponds to the intellectual sight in so far as it is
illumined by truth, but also in so far as it is illumined by good
(n. 4410). In this way does the Lord look at man from good,
and illumine him through good.
7079. A continuation concerning the spirits of the planet
Mercury will be found at the end of the following chapter.
CHAPTER THE FIFTH.
THE DOCTRINE OF CHARITY.
7080. In what precedes it has been told what the neighbor
is : it is now to be told what the charity or love is which there
must be toward the neighbor.
7081. The very life of man is his love ; and such as his love
is, such is his life ; nay, such is the whole man. But it is the
ruling or reigning love, that is, the love of that which he has
as the end, which makes the man. This love has subordinate
to itself many particular and singular loves, which are deriva-
tions, and appear under a different shape ; but still the ruling
love is in each one of them, and directs them, and through
them, as through mediate ends, looks to and aims at its end,
which is the first and last of them all ; and this both directly
and indirectly.
N. 7082] THE DOCTEINE OF CHARITY 245
7082. There are two things in the natural world which make
the life there, namely, heat and light ; and there are two things
in the spiritual world which make the life there, namely, love
and faith. Heat in the natural world corresponds to love in
the spiritual world, and light in the natural world corresponds
to faith in the spiritual world. Hence it is that when spiritual
heat or fire is mentioned, love is meant; and when spiritual
light is mentioned, faith is meant. Moreover love is actually
the vital heat of man, for it is known that man grows warm
from love ; and faith is actually the light of man, for it can be
known that man is illumined from faith.
7083. The heat and light in the natural world arise from
the sun of the world ; but spiritual heat and light, or love and
faith, arise from the sun of heaven. The sun of heaven is the
Lord ; the heat which comes from Him as a sun is love, and the
light which comes from Him as a sun is faith. That the Lord
is light is evident from these words in John : —
Jesus said, I am the light of the world, he that followeth Me shall
not walk in darkness, but shall have the light of life (viii. 12);
and that the Lord is a sun is evident in Matthew : —
When Jesus was transfigured, His face shone as the sun, and His gar-
ments became white as the light (xvii. 2).
7084. From this correspondence it can also be known how
the case is with faith and with love. Faith without love is like
light without heat, as is the light of winter; and faith with
love is like light with heat, as is the light of spring. That in
the light of spring each and all things grow and flower, is
known ; and also that in the light of winter all things become
torpid and die. It is similar with faith and love.
7085. Now as love is the source of man's life, and as the
whole man is such as is his love, and also as love is spiritual
conjunction, it follows that all in the other life are consociated
according to the loves ; for every one's life, that is, his love, fol-
lows him. They who are in love toward the neighbor, and in
love to God, are consociate in heaven; but they who are in the
love of self and the love of the world are consociate in hell;
for the love of self is opposite to love to God, and the love of
the world is opposite to love toward the neighbor.
246 EXODUS [N. 7086
7086. It is said "love to God," and there is meant love to
the Lord, because in Him is the Trinity, and He is the Lord
of heaven, for He has "all power in heaven and on earth"
(Matt, xxviii. 18).
CHAPTER V.
1. And afterward Moses and Aaron came, and said unto
Pharaoh, Thus said Jehovah the God of Israel, Let My people
go, that they may hold a feast to Me in the wilderness.
2. And Pharaoh said, Who is Jehovah, whose voice I should
hear, to let Israel go ? I know not Jehovah, and also I will not
let Israel go.
3. And they said, The God of the Hebrews hath met with
us : let us go we pray a way of three days into the wilderness,
and let us sacrifice to Jehovah our God; lest He fall upon us
with pestilence, or with the sword.
4. And the king of Egypt said unto them, Wherefore do ye,
Moses and Aaron, draw away the people from their works ? go
ye unto your burdens.
5. And Pharaoh said, Behold the people of the land are now
many, and ye have made them cease from their burdens.
6. And Pharaoh commanded in that day the taskmasters in
the people, and their officers, saying,
7. Ye shall no more give the people straw to make bricks, as
yesterday, and the day before yesterday ; let them go and gather
straw for themselves.
8. And the tale of the bricks which they made yesterday and
the day before yesterday, ye shall lay upon them ; ye shall not
take away from it ; for they are idle ; therefore they cry, say-
ing, Let us go and sacrifice to our God.
9. Let the service be made heavier upon the men, and let
them do it ; and let them not regard the words of a lie.
10. And the taskmasters of the people went out, and their
officers, and they spake to the people, saying, Thus said Pha-
raoh, I will by no means give you straw.
11. Go ye yourselves, get you straw where ye can find it;
for nothing whatever shall be taken away from your service.
N. 7086] CHAPTER V. 247
12. And the people scattered into all the land of Egypt to
gather stubble for straw.
13. And the taskmasters were urgent, saying, Complete ye
your works, the word of a day in its day, as when there was
straw.
14. And the officers of the sons of Israel were beaten, whom
Pharaoh's taskmasters had set over them, saying, Wherefore do
ye not complete your task in making brick, as yesterday and
the day before yesterday, also yesterday, also to-day ?
15. And the officers of the sons of Israel came and cried
unto Pharaoh, saying, Wherefore doest thou so to thy ser-
vants ?
16. There is no straw given to thy servants, and they say to
us, Make ye bricks; and behold thy servants are beaten; and
thy people have sinned.
17. And he said, Ye are idle, ye are idle ; therefore ye say,
Let us go and sacrifice to Jehovah.
18. And now go ye, serve ye, and straw shall not be given
you, and the tale of bricks shall ye give.
19. And the officers of the sons of Israel saw that they were
in evil when it was said, Ye shall not take away from your
bricks on a day in its day.
20. And they met Moses and Aaron standing to meet them
as they went forth from Pharaoh:
21. And they said unto them, Jehovah look upon you, and
judge, because ye have made our odor to stink in the eyes of
Pharaoh, and in the eyes of his servants, to put a sword into
their hand to slay us.
22. And Moses returned unto Jehovah, and said, Lord,
wherefore hast Thou done evilly to this people? why is this
that Thou hast sent me?
23. For since I came unto Pharaoh to speak in Thy name,
he hath done evilly to this people; and liberating Thou hast
not liberated Thy people.
248 EXODUS [N. 7087
THE CONTENTS.
7087. In this chapter in the internal sense the subject of the
infestation by falsities of those who are of the spiritual church
is continued. First those who were infesting are treated of —
that they paid no attention whatever to the Divine exhortation ;
and next that afterward they infested still more, by injecting
fallacies and fictitious falsities, which those who belonged to
the spiritual church could not shake off; and as in this condi-
tion they could not remove from themselves those who were
infesting, they lamented before the Divine.
THE INTEKNAL SENSE.
7088. Verses 1-4. And afterward Moses and Aaron came, and
said unto Pharaoh, Thus said Jehovah the God of Israel, Let
My people go, that they may hold a feast to Me in the wilder-
ness. And Pharaoh said, Who is Jehovah whose voice I should
hear, to let Israel go ? I know not Jehovah, and also I will not
let Israel go. And they said, The God of the Hebrews hath met
with us : let us go we pray, a way of three days into the wilder-
ness, and let us sacrifice to Jehovah our God; lest He fall upon
us with pestilence, or with the sword. And the king of Egypt
said unto them, Wherefore do ye, Moses and Aaron, draw away
the people from their works? go ye unto your burdens. "And
afterward Moses and Aaron came," signifies the Divine law and
doctrine thence derived; "and said unto Pharaoh," signifies
exhortation thence to those who are against the truths of the
church ; " Thus said Jehovah the God of Israel," signifies that
it was from the Divine Human of the Lord ; " Let My people
go," signifies that they should desist from infesting them ; " that
they may hold a feast to Me in the wilderness," signifies that
from a glad mind they may worship the Lord in the obscurity
of faith in which they are ; " and Pharaoh said," signifies con-
trary thought; "Who is Jehovah, whose voice I should hear?"
signifies concerning the Lord, to whose exhortation they should
N. 7088] CHAPTER V. VERS. 1-4 249
hearken; "to let Israel go," signifies that they should desist;
" I know not Jehovah," signifies that they care not for the Lord ;
" and also I will not let Israel go," signifies that neither will
they desist from infesting ; " and they said, The G od of the He-
brews hath met with us," signifies that the God Himself of the
church has commanded ; " let us go we pray a way of three days
into the wilderness," signifies that they must be in a state quite
removed from falsities, although in the obscurity of faith ; " and
let us sacrifice to Jehovah our God," signifies that they may
worship the Lord ; " lest He fall upon us with pestilence, or with
the sword," signifies to avoid damnation of evil and falsity;
"and the king of Egypt said unto them," signifies the answer
from those who are in falsities ; " Wherefore do ye, Moses and
Aaron, draw away the people from their works ?" signifies that
their Divine law and doctrine will not release them from suffer-
ings ; " go ye unto your burdens," signifies that they must live
in combats.
7089. And afterward Moses and Aaron came. That this sig-
nifies the Divine law and the doctrine thence derived, is evi-
dent from the representation of Moses, as being the Lord as to
the Divine law (see n. 6752) ; and from the representation of
Aaron, as being the doctrine of good and truth (n. 6998). By
the Divine law which Moses represents, is meant the Word
such as it is in its internal sense, thus such as it is in the
heavens ; but by doctrine is meant the Word such as it is in its
literal sense, thus as it is on the earth ; how much these differ,
can be seen from what has been thus far unfolded in respect
to the internal sense of the Word. Take as an illustration the
ten commandments, which specifically are called the "Law."
The literal sense of these is that parents are to be honored, that
murder is not to be committed, nor adultery, nor theft, aud so
on ; but the internal sense is that the Lord is to be worshiped ;
that hatred must not be felt; that truth must not be falsified;
and that we must not claim for ourselves that which belongs
to the Lord. So are these four commandments of the Deca-
logue understood in heaven, and the rest also in their own way.
For in the heavens they know no other Father than the Lord ;
therefore by that parents are to be honored, they understand
that the Lord is to worshiped : neither do they know in the
250 EXODUS [N. 7089
heavens what killing is, for they live to eternity ; but instead
of killing they understand feeling hatred, and injuring the
spiritual life of any one : neither do they know in the heavens
what it is to commit adultery, and therefore instead thereof
they perceive that which corresponds, namely, not to falsify
truth: and instead of stealing they perceive not to take any-
thing away from the Lord, and claim it to themselves, as for
instance good and truth. [2] Such is this law, and the whole
Word too, in the heavens ; thus such it is in the internal sense ;
nay, it is still deeper, for most things that are thought and
said in the heavens do not fall into words of human speech,
because in the heavens is a spiritual world and not a natural;
and the things of the spiritual world transcend those of the
natural world, as immaterial things transcend those which are
material. Yet as material things correspond to immaterial, the
latter can be set forth by means of material things, thus by
natural speech, but not by spiritual speech. For spiritual
speech is not a speech of material words, but of spiritual words,
which are ideas modified into words in the spiritual aura, and
represented by variegations of heavenly light, which light in
itself is nothing but Divine intelligence and wisdom proceed-
ing from the Lord. From all this it can be seen what is meant
in its genuine sense by the Divine law which Moses represents,
and what by the doctrine thence derived, which Aaron repre-
sents.
7090. And they said unto Pharaoh. That this signifies ex-
hortation to those who are against the truths of the church, is
evident from the signification of "saying," because it was by
Moses and Aaron from Divine command, as being exhortation
(see n. 7033) ; and from the representation of Pharaoh, as being
memory-knowledge that is against the truths of the church
(n. 6651, 6673, 6683), thus those who are of such a character.
Here and in what follows are treated of those of the spiritual
church who were saved by the coming of the Lord into the
world, and who before His coming were detained in the lower
earth, and there agitated by falsities, that is, by the infernals
who are in falsities from evil. That earth is beneath the soles
of the feet, surrounded by the hells ; in front by those who have
falsified truths and adulterated goods; on the right by those
N. 7090] CHAPTER V. VERS. 1-4 251
who pervert Divine order, and from this study to acquire to
themselves power; at the back by evil genii, who from the love
of self have secretly plotted evil against the neighbor; deep
under these are they who have utterly spurned the Divine, and
have worshiped nature, and consequently have put away from
them everything spiritual. With such are they surrounded
who are in the lower earth, where before the coming of the
Lord they who were of the spiritual church were reserved, and
were there infested; nevertheless they were protected by the
Lord, and were carried up into heaven with the Lord when He
rose again (about this see what has been said and shown above,
n. 6854, 6855, 6914, 6945, 7035). [2] The lower earth, where
were reserved those who were of the spiritual church till the
Lord's coming, is sometimes mentioned in the Word, as in
Isaiah : —
Sing, ye heavens, for Jehovah hath done it; shout ye lower parts of the
earth; resound with singing, ye mountains, 0 forest, and every tree
therein; because Jehovah hath redeemed Jacob, and hath rendered Him-
self glorious in Israel (xliv. 23) ;
speaking of those who are in the lower earth, that they were
saved by the Lord; "Jacob" and "Israel" are the spiritual
church, " Jacob" the external church, " Israel" the internal (see
n. 3305, 4286, 6426). In Ezekiel:—
I will make thee come down with them that descend into the pit, to
the people of eternity, and I will make thee dwell in the earth of lower
things, hi the desolations (xxvi. 20).
Again : —
To the earth of lower things, in the midst of the sons of man, to them
that go down to the pit; whence all the trees of Eden shall be comforted
in the lower earth, the choice and the chief of Lebanon, all that drink
water (xxxi. 14, 16);
here the "lower earth" is where were those who had been of
the spiritual church. [3] At this day also, they who are of
the church and have filled their ideas with worldly and also
with earthly things, and have caused the truths of faith to be
joined to such things, are let down to the lower earth, and are
also in combats there ; and this until these worldly and earthly
things have been separated from the truths of faith, and such
things have been implanted as will prevent their being further
252 EXODUS [N. 7090
joined together. When this is over, they are lifted up from
thence into heaven ; for until such things have been removed,
they cannot possibly be with the angels, because these worldly
and earthly things are darkness and defilements, which do not
accord with the light and purity of heaven. These worldly
and earthly things cannot be separated and removed except by
means of combats against falsities. These combats take place
in this way: they who are in the lower earth are infested by
the fallacies and derivative falsities which are sent forth from
the infernals round about, but are refuted by the Lord through
heaven ; and at the same time truths are insinuated, and these
truths appear as if they were in those who are in the combats.
[4] Hence it is that the spiritual church is to be called "mili-
tant." But at this day it is rarely a militant church with any
one in the world, for while the man of the church lives in the
world he cannot endure combat, because of the crowd of evil
ones in the midst of whom he is ; and because of the flesh in
which he is, which is weak. In the other life a man can be kept
firmly in the bonds of conscience, but not so in the world ; for
if in the world he is brought into anything of despair, as those
are wont to be who are in combats, he forthwith bursts these
bonds ; and if he bursts them, he then yields ; and if he so yields,
it is all over with his salvation. Hence it is that few within
the church at this day are admitted by the Lord into combats
for truths against falsities. These combats are spiritual temp-
tations. (See also what has been before shown concerning the
lower earth and vastations there, n. 4728, 4940-4951, 6854.)
7091. Thus said Jehovah the God of Israel. That this sig-
nifies from the Divine Human of the Lord, namely, exhorta-
tion to those who are against the truths of the church, is evi-
dent from the fact that by " Jehovah the God of Israel" is meant
the Lord as to the Divine Human. (That in the Word the Lord
is "Jehovah," see n. 1343, 1736, 2921, 3023, 3035, 5041, 5663,
6281, 6303, 6905.) He is called "the God of Israel," because
by "Israel" is signified the Lord's spiritual kingdom (n. 6426,
6637), and because the Lord by His coming into the world saved
those who were of that kingdom or church (n. 6854, 6914, 7035).
The reason why " the God of Israel" is the Lord as to the Divine
Human, is that they who are of that church have natural ideas
N. 7091] CHAPTER V. VERS. 1-4 253
about everything spiritual and heavenly, and also about the
Divine ; and therefore unless they thought of the Divine as of
a natural man, they could not be conjoined with the Divine by
anything of affection ; for if they thought of the Divine not as
of a natural man, they would either have no ideas, or extrava-
gant ones, about the Divine, and would thereby defile the Di-
vine. Hence it is that by "the God of Israel" is meant the Lord
as to the Divine Human, and indeed as to the Divine natural.
(That by " Israel" and " Jacob" in the supreme sense is meant
the Lord as to the Divine natural ; by " Israel," as to the inter-
nal Divine natural ; and by " Jacob," as to the external Divine
natural, see n. 4570 ; also that they who are of the spiritual
church were and are saved by the Divine Human of the Lord,
n. 2833, 2834 ; and also that the man of the spiritual church,
who is " Israel," is interior natural, n. 4286, 4402.) [2] From
all this then it is evident why the Lord in the Word is called
" Jehovah the God of Israel," and " Jehovah the Holy One of
Israel." Every one can know that the Divine must be so named
in agreement with something holy not apparent in the sense
of the letter. That the Lord as to the Divine natural is meant
by "the God of Israel," is plain from many passages in the
Word ; manifestly from the following : —
That Moses and Aaron, Nadab and Abihu, and seventy elders of Israel
saw the God of Israel, under whose feet was as it were a work of a sap-
phire stone, and as it were the substance of heaven for cleanness (Exod.
xxiv. 9, 10).
[3] That it was the Lord, and not Jehovah who is called the
" Father," is evident from the Lord's words in John : —
No one hath ever seen God (i. 18). Ye have neither ever heard His
voice, nor seen His shape (v. 37).
In Isaiah: —
I will give thee the treasures of darkness, and hidden riches of secret
places, that thou mayest know that I am Jehovah, who have called thee
by thy name, the God of Israel (xlv. 3).
In Ezekiel : —
Over the head of the cherubs was as it were the appearance of a sap-
phire stone, the likeness of a throne; and over the likeness of a throne a
likeness as the appearance of a man upon it above; and he had the ap-
pearance of fire and a rainbow, and of brightness round about (i. 26-28).
254 EXODUS [N. 7091
These are called "the glory of Jehovah," and "of the God of
Israel," in the same (i. 28; viii. 4; ix. 3; x. 19, 20), and also
where the new temple is described (xliii. 2; xliv. 2); as also in
many other passages (Isa. xvii. 6 ; xxi. 10, 17 ; xxiv, 15 ; xli. 17 ;
Ps. xli. 13; lix. 5; Ixviii. 8, 35; Ixix. 6; Ixxii. 18, and elsewhere).
So also He is called "the HOLY ONE OF ISRAEL" (Isa. i. 4; v.
19; x. 20; xvii. 7; xxx. 11, 12, 15 ; xlix. 7; Ix. 9, 14; Ezek. xxxix.
7). [4] That the " God of Israel" and the « Holy One of Israel"
are the Lord as to the Divine Human, is also evident from the
fact that He is called the " Redeemer," the " Saviour," the " Ma-
ker"— the REDEEMER, in Isaiah: —
Our Redeemer, Jehovah Zebaoth; His name the Holy one of Israel
(xlvii. 4; also xli. 14; xliii. 14; xlviii. 17; liv. 5);
also the SAVIOUR (xliii. 3); and the MAKER (xlv. 11). From
all this it is also evident that by "Jehovah" in the Word of
the Old Testament, no other is meant than the Lord, for He is
called JEHOVAH GOD and the HOLY OXE OF ISRAEL, the RE-
DEEMER, the SAVIOUR, the MAKER — "Jehovah the Redeemer
and Saviour" in Isaiah: —
That all flesh may know that I Jehovah am thy Saviour, and thy Re-
deemer, the Mighty One of Jacob (xlix. 26).
Again : —
That thou mayest know that I Jehovah am thy Saviour and thy
Redeemer, the Mighty One of Jacob (Ix. 16; as also xliii. 14; xliv. 6, 24;
liv. 8; Ixiii. 16; Ps. xix. 14).
[5] That the Lord saved Israel, that is, those who are of the
spiritual church, is said in Isaiah : —
I will make mention of the mercies of Jehovah, the praises of Jehovah,
according to all that Jehovah hath recompensed to us; abundant in good-
ness to the house of Israel. He said, Surely they are My people; sons who
do not lie; and therefore He became their Saviour; in all their distress
He had distress; and the angel of His faces liberated them; because of
His love, and His indulgence, He redeemed them; and He took them up,
and carried them all the days of eternity (Ixiii. 7-9).
7092. Let My people go. That this signifies that they should
desist from infesting them, is evident from the signification of
" letting go," when said to Pharaoh, by whom is represented the
falsity which infests the truths of the church, as being to de-
N. 7092] CHAPTER V. VERS. 1-4 255
sist from infestation; and from the representation of the sons
of Israel, who are here " My people," as being those who are of
the spiritual church (see n. 6426, 6637).
7093. That they may hold a feast to Me in the wilderness.
That this signifies that from a glad mind they may worship
the Lord in the obscurity of faith in which they are, is evident
from the signification of "holding a feast," as being worship
from a glad mind (of which presently), that it is the Lord to
whom they were to hold the feast, and who is here meant by
"Me," or by "Jehovah," may be seen above, n. 7091; and from
the signification of a "wilderness," as being the obscurity of
faith (n. 2708, 7055). (That they who are of the spiritual
church are relatively in obscurity of faith, see n. 2708, 2715,
2716, 2718, 2831, 2849, 2935, 2937, 3241, 3246, 3833, 6289,
6500, 6945.) [2] The reason why "holding a feast" signifies
worship from a glad mind, is that the feast was to be held at
a way of three days from Egypt, thus in a state of no infesta-
tion by falsities, that is, in a state of liberty; for he who is
being liberated from falsities and from the distress in which
he then is, from a glad mind gives thanks to God; thus "holds
a feast." Moreover the feasts which were instituted with that
people, and which were three every year, are likewise said to
have been instituted in memory of their liberation from slavery
in Egypt; that is, in the spiritual sense, in memory of libera-
tion from infestation by falsities, through the Lord's coming
into the world. Therefore it was also commanded that on those
occasions they should be glad, as is manifest in Moses in regard
to the feast of tabernacles : —
In the feast of tabernacles, they shall take on the first day the fruit of
the tree of honor, spathes of palm-trees, and a branch of a dense tree,
and willows of the torrent; and ye shall be glad before Jehovah your
God seven days (Lev. xxiii. 40);
[3] by " the fruit of the tree of honor, spathes of palm-trees,
a branch of a dense tree, and willows of the torrent," is signi-
fied joy from good and truth from man's inmost to his external.
The good of love, which is inmost, is signified by the " fruit of
the tree of honor ; " the good of faith by the " spathes of palm
trees;" the truth of memory -knowledge, by the "branch of a
dense tree ;" and sensuous truth, which is most external, by the
256 EXODUS [N. 7093
"willows of the torrent." These things could not have been
ordered to be taken without a reason from the spiritual world,
which reason cannot possibly appear to any one except from
the internal sense. [4] That they were to be glad in the feast
of weeks is also evident in Moses : —
Thou shalt make the feast of weeks to Jehovah thy God, and thou
shalt be glad before Jehovah thy God, thou and thy son, and thy daugh-
ter, and thy manservant, and thy maidservant, and the Levite who is in
thy gates (Deut. xvi. 10, 11);
by these words also, in the internal sense, is signified glad-
ness from good and truth from the inmost to the external. [5]
That there was to be gladness in the feasts, and thus that "to
hold a feast" is to worship from a glad mind, is also plain from
the following passages. In Isaiah : —
Ye shall have a song as in the nights when a feast is hallowed (xxx. 29).
In Nahum: —
Behold upon the mountains the feet of him that bringeth good tidings,
that publisheth peace! Keep thy feasts, O Judah, render thy vows; for
Belial shall no longer pass through thee; he is wholly cut off (i. 15).
In Zechariah: —
The fasts shall be to the house of Judah for joy and for gladness, and
for good feasts; only love ye truth and peace (viii. 19).
In Hosea: —
I will cause all her joy to cease, her feast, her new moon (ii. 11).
And in Amos: —
I will turn your feasts into mourning, and all your songs into a lament
(viii. 10).
[6] That "to hold a feast" denotes worship from a glad mind,
because they had been liberated from servitude in Egypt, that
is, in the spiritual sense, because they had been liberated from
infestation by falsities, is manifest from the feast of the pass-
over. This was commanded to be celebrated yearly on the day
when they went forth out of Egypt, and this on account of the
liberation of the sons of Israel from servitude, that is, on account
of the liberation of those who are of the spiritual church from
falsities, thus from damnation ; and as the Lord liberated them
by His coming, and lifted them up with Him into heaven when
N. 7093] CHAPTEE V. VERS. 1-4 257
He rose again, therefore this was also done at the passover.
This is likewise signified by the Lord's words in John : —
Now is the judgment of this world, now shall the prince of this world
be cast out. And I, if I be lifted up from the earth, will draw all unto
Me (xii. 31, 32.).
7094. And Pharaoh said. That this signifies contrary
thought, is evident from the signification of " saying," as being
to think (see n. 3395); that it denotes contrary thought by those
who infest, who are represented by Pharaoh, is plain from what
now follows, for Pharaoh did not at all desist, but still more
oppressed the sons of Israel.
7095. Who 'is Jehovah, whose voice I should hear? That
this signifies concerning the Lord, to whose exhortation they
should hearken (that is, that the contrary thought should do
so), is evident from the signification of "voice," as here being
exhortation, because meaning what Moses and Aaron said to
Pharaoh (see n. 7090) ; and from the signification of "to hear,"
as being to obey (n. 2542, 3869, 5017) ; thus " to hear a voice"
denotes to obey or hearken to exhortation. That it is the Lord
to whose exhortation he was unwilling to hearken, is because
by "Jehovah" in the Word no other than the Lord is meant,
as may be seen above (n. 7091).
7096. To let Israel go. That this signifies that they should
desist, is evident from the signification of " letting go," as be-
ing to desist (see n. 7092), namely, from infesting those of the
spiritual church, who here are "Israel." (That the "sons of
Israel" denote those who are of the spiritual church, see n.
6426.)
7097. / know not Jehovah. That this signifies that they do
not care for the Lord, is evident from the signification of "not
knowing/' as being not to care, for he who does not care, says
that he does not know. (That by " Jehovah" is meant the Lord,
see n. 7091.) As to Pharaoh's saying that "he did not know
Jehovah," the case is this. The Egyptians from ancient time
knew Jehovah, because in Egypt also there had been the An-
cient Church, as can be plainly seen from the fact that they
had among them the representatives and significatives of that
church. The hieroglyphics of the Egyptians are nothing else ;
VOL. IX.— 17
258 EXODUS [N. 7097
for by these were signified spiritual things, and they also knew
that they actually corresponded; and as they began to employ
such things in their sacred worship, and to worship them, and
at last also to turn them into magic, and in this way to be asso-
ciated with the devilish crew in hell, they therefore utterly
destroyed the Ancient Church among them. Hence it is that
by the "Egyptians" in the Word are signified the memory-
knowledges of the church perverted, and also falsities contrary
to the truths of the church. [2] When Divine worship had
been thus perverted in Egypt, then also they were no longer
allowed to worship Jehovah, and finally not even to know that
Jehovah was the God of the Ancient Church, and this in order
that they might not profane the name of Jehovah. That the
name of Jehovah was known at that time also, and this before
it was again told to the posterity of Abraham through Moses
in Mount Horeb, is very plain from the fact that Balaam, who
was of Syria, not only knew Jehovah, but also adored Him, and
likewise sacrificed to Him (Num. xxii., xxiii., xxiv.). From all
this it can be known why Pharaoh said " Who is Jehovah, whose
voice I should hear to let the people go? I know not Jeho-
vah." [3] But as by Pharaoh are represented those in the hells
who are in falsities, and who infest those of the spiritual church,
therefore it miist be told how the case is with these. They who
are in the hells, and infest those who are of the spiritual church,
are for the most part from such as have said that faith alone
saves, and yet have lived a life contrary to faith ; and as after
the death of the body the life remains, thus the evil which they
have thought, plotted, and done, therefore they either apply
those things which they have said to be of faith to defend the
evils of their life, or they altogether reject them. But lest they
should abuse the truths of faith, they are deprived of them, and
when they are deprived of them, they seize upon falsities, which
are quite contrary to the truths of faith, and afterward by means
of falsities infest those who are in truths. This is then the
delight of their life. Moreover some of them, in order to acquire
power, learn magical arts. This is done by those who by various
arts which they devised in the world have deceived the neighbor,
and in consequence of their success have afterward attributed
all things to their own prudence. [4] They who have become
N. 7097] CHAPTER V. VERS. 1-4 259
such, acknowledge the Father the Creator of the universe, but
not the Lord. Of the Lord they say as Pharaoh here says of
Jehovah, " Who is Jehovah ? I know not Jehovah." Nay, as
the universal sphere of heaven is full of the acknowledgment
and love of the Lord, so is the universal sphere of the hells full
of the denial of the Lord and of hatred against Him ; neither
can they endure that He should be named. The internals are
such that they do not desist on account of exhortations and
threats, so great is the delight of their life in infesting the
upright, and turning them from the acknowledgment of the
Lord, and from faith in Him. This very delight of their life
is increased by exhortations to desist, for this leads them to
believe that it will shortly be all over with those whom they
are infesting. These then are they who are specifically meant
by "Pharaoh and the Egyptians."
7098. And also I will not let Israel go. That this signifies
that neither will they desist from infesting, is evident from what
has been said above (n. 7092, 7096).
7099. And they said, The God of the Hebrews hath met with
us. That this signifies that the God Himself of the church has
commanded, is evident from the signification of " the Hebrews,"
as being those who are of the church (see n. 6675, 6684, 6738) ;
and from the signification of " meeting," as being to command
(n. 6903).
7100. Let «s go we pray a ivay of three days into the wilder-
ness. That this signifies that they must be in a state quite re-
moved from falsity, although in the obscurity of faith, see n.
6904, where are the like words.
7101. And let us sacrifice to Jehovah our God. That this
signifies that they may worship the Lord, see n. 6905, where
also are the like words.
7102. Lest He fall upon us with pestilence, or with the sword.
That this signifies to avoid the damnation of evil and falsity,
is evident from the signification of "lest He fall upon us," as
being lest they should incur damnation ; from the signification
of "pestilence," as being the damnation of evil (of which below) ;
and from the signification of " the sword," as being the vasta-
tion of truth, and also the punishment of falsity (see n. 2799),
thus also damnation, for the punishment of falsity when truth is
260 EXODUS [N. 7102
devastated, is damnation. [2] Mention is made in the Word of
four kinds of vastations and punishments ; namely, the Sword,
Famine, the Evil Beast, and Pestilence ; and by the " sword" is
signified the vastation of truth and the punishment of falsity ;
by "famine," the vastation of good and the punishment of evil;
by the " evil beast," the punishment of the evil from falsity ; by
"pestilence," the punishment of the evil not from falsity but
from evil. And as punishment is signified, damnation is also
signified, for this is the punishment of those who persevere in
evil. Of these four kinds of punishments it is thus written
in Ezekiel: —
When I send upon Jerusalem My four evil judgments, the sword, and
the famine, and the evil beast, and the pestilence, to cut off from it man
and beast (xiv. 21).
Again': —
I will send upon you famine, and the evil beast, and will make thee
bereaved; and pestilence and blood shall pass through thee; especially
will I bring the sword upon thee (v. 17).
[3] That by "pestilence" is signified the punishment of evil,
and its damnation, is evident from the following passages. In
Ezekiel : —
They who are in the waste places shall die by the sword, and he who
is upon the faces of the field I will give to the wild beast to devour him,
and they who are in the strongholds and caverns shall die with the pesti-
lence (xxxiii. 27);
"to die by the sword in waste places" denotes to be in the vas-
tation of truth, and thence in the damnation of falsity ; " he
who is upon the faces of the field being given to the wild beast
to devour" denotes the damnation of those who are in evil from
falsity; "they who are in strongholds and caverns dying with
the pestilence" denotes the damnation of evil which fortifies
itself by falsity. [4] Again : —
The sword is without, and the pestilence and famine within; he that
is in the field shall die by the sword; and he that is in the city, famine
and pestilence shall devour him (vii. 15) ;
the "sword" here denotes the vastation of truth and the dam-
nation of falsity ; " famine and pestilence," the vastation of good
N. 7102] CHAPTER V. VERS. 1-4 261
and the damnation of evil. The sword is said to be " without,"
and famine and pestilence " within," because the vastation of
truth is without, but the vastation of good within ; but when a
man lives in accordance with falsity, damnation is signified by
"him who is in the field dying by the sword;" and when he
lives in evil which is defended by falsity, damnation is signi-
fied by "famine and pestilence devouring him who is in the
city." [5] In Leviticus: —
I will bring upon you a sword avenging the vengeance of the covenant;
where, if ye shall be gathered together into your cities, I will send the
pestilence into the midst of you, and I will deliver you into the hand of
the enemy, when I shall break the staff of your bread (xxvi. 25, 26);
where in like manner the " sword" denotes the vastation of truth
and the damnation of falsity ; the " pestilence" the damnation
of evil ; the vastation of good, which is signified by " famine," is
described by "breaking the staff of their bread;" by "the cities
into which they were to be gathered together," in like manner
as above, are signified the falsities by which they defend evils
(that " cities" are truths, thus in the opposite sense falsities, see
n. 402, 2268, 2712, 2943, 3216, 4492, 4493). [6] InEzeUel:—
In that thou hast defiled My sanctuary with all thine abominations, a
third part of thee shall die with the pestilence, and with famine shall
they be consumed in the midst of thee; a third part shall fall by the
sword round about thee; and a third part I will scatter to every wind,
and will draw out a sword after them (v. 11, 12);
where "famine" denotes the damnation of evil; "sword," the
damnation of falsity ; " to scatter to every wind, and to draw
out the sword after them" denotes to dissipate truths and seize
on falsities. [7] In Jeremiah: —
If they shall offer burnt-offering or meat-offering, I will not approve
them; but I will consume them with sword, and with famine, and with
pestilence (xiv. 12).
Again : —
I will smite the inhabitants of this city, both man and beast; they shall
die of a great pestilence; afterward I will give Zedekiah king of Judah,
and his servants, and the pepple, and those who are left in this city from
the pestilence, and from the sword, and from the famine, into the hand
of Nebuchadnezzar. He that abideth in this city shall die by the sword,
and by the famine, and by the pestilence; but he that goeth out and fall-
262 EXODUS [N. 7102
eth away to the Chaldeans that besiege you, he shall live, and his soul
shall be unto him for a spoil (xxi. 6, 7, 9).
Again : —
I will send upon them the sword, the famine, and the pestilence, till
they be consumed from upon the earth (xxiv. 10) ;
where also by the " sword" is signified the vastation of truth,
by the " famine" the vastation of good, by the " pestilence" dam-
nation. The like is signified by " the sword, the famine, and the
pestilence" in the following passages, Jer. xxvii. 8 ; xxix. 17, 18 ;
xxxii. 24, 36; xxxiv. 17; xxxviii. 2; xlii. 17, 22; xliv. 13; Ezek.
xii. 16. [8] As these three follow in their order, therefore
these three were proposed to David by the prophet Gad, namely,
whether there should come seven years of famine ; or he should
flee three months before his enemies ; or whether there should
be three days' pestilence in the land (2 Sam. xxiv. 13) ; " to
flee before his enemies" stands for " the sword." In Amos : —
I have sent among you the pestilence in the way of Egypt; I have slain
your young men with the sword, with the captivity of your horses (iv. 10);
"the pestilence in the way of Egypt" denotes the vastation of
good by means of falsities, which are "the way of Egypt;" "I
have slain your young men with the sword, with the captivity
of the horses," denotes the vastation of truth. (By "young
men" are signified truths, and by " horses" things of the intel-
lect, see n. 2761, 2762, 3217, 5321, 6534.) [9] In Ezekiel:—
Pestilence and blood shall pass through thee (v. 17).
Again : —
I will send into her pestilence and blood in her streets (xxviii. 23);
where " pestilence" denotes adulterated good ; and " blood," fal-
sified truth. (That "blood" denotes falsified truth, see n. 4735,
6978). [10] In David:—
Thou shalt not be afraid for the dread of night, nor for the arrow that
flieth by day; for the pestilence that creepeth in thick darkness, nor for
the death that wasteth at noonday (Ps. xci, 5, 6).
Here the "dread of night" denotes the falsity which is in
secret; the "arrow that flieth by day," the falsity which is in
the open; the "pestilence that creepeth in thick darkness," the
evil which is in secret ; the " death that wasteth at noonday,"
N. 7102] CHAPTER V. VERS. 1-4 263
the evil which is in the open. That "pestilence" denotes evil
and the damnation of evil, is plain from death's being spoken
of also, which is here distinguished from the pestilence merely
by its being said of death that " it wasteth at noonday," and of
the pestilence that "it creepeth in thick darkness." Again: —
He directed the way of His anger; He forbade not their soul from
death, and closed their life with the pestilence (Ps. Ixxviii. 50);
speaking of the Egyptians'; the "pestilence" denotes every kind
of evil and its damnation.
7103. And the king of Egypt said unto them. That this
signifies the answer from those who are in falsities, is evident
from the signification of "saying," when by Pharaoh to Moses
and Aaron, as being contrary thought (as above, n. 7094) ; thus
the thought which is for the answer; and from the representa-
tion of Pharaoh, or the king of Egypt, as being false memory-
knowledge (n. 6651, 6679, 6683, 6692), thus those who are in
falsities.
7104. Wherefore do ye, Moses and Aaron, draw away the
people from their works ? That this signifies that their Divine
law and doctrine will not release them from sufferings, is evi-
dent from the representation of Moses, as being the Lord as to
the Divine law (see n. 6723, 6752) ; from the representation of
Aaron, as being the Lord as to the doctrine thence derived
(n. 6998, 7009) ; from the signification of " drawing away," as
being to release ; and from the signification of " works," as be-
ing sufferings; for the works were labors, and also burdens (as
follows), thus sufferings from combats, which are signified by
" works" and " burdens" in the internal sense.
7105. Go ye unto your burdens. That this signifies that they
must live in combats, is evident from the signification of "go-
ing," as being to live (see n. 3335, 4882, 5493, 5605); and from
the signification of " burdens," as being infestations by falsities
(n. 6757), thus combats against them.
7106. Verses 5-9. And Pharaoh said, Behold the people of
the land are now many, and ye have made them cease from their
burdens. And Pharaoh commanded in that day the taskmasters
in the people, and their officers, saying, Ye shall no more give
the people straw to make bricks, as yesterday and the day before
264 EXODUS [N. 7106
yesterday ; let them go and gather straw for themselves. And the
tale of the bricks which they made yesterday and the day before
yesterday, ye shall lay upon them ; ye shall not take away from
it ; for they are idle ; therefore they cry, sayiny, Let us go and
sacrifice to our God. Let the service be made heavier upon the
men, and let them do it ; and let them not regard the words of a
lie. " And Pharaoh said," signifies the will of those who infest
the truths of the church ; " Behold the people of the land are
now many," signifies the multitude- of those who are of the
spiritual church; "and ye have made them cease from their
burdens," signifies that they have not infested enough ; " and
Pharaoh commanded in that day," signifies the cupidity of in-
festing the truths of the church while in that state ; " the task-
masters in the people, and their officers, saying," signifies those
who most closely infest and most closely receive ; " Ye shall
no more give the people straw," signifies the lowest memory-
knowledges which are the most general of all ; " to make bricks,"
signifies for the things fictitious and false that will be injected ;
" as yesterday and the day before yesterday," signifies not as in
the former state ; " let them go and gather straw for themselves,"
signifies that they should procure for themselves these lowest
memory-knowledges ; " and the tale of the bricks, which they
made yesterday and the day before yesterday, ye shall lay up-
on them," signifies that the things fictitious and false must be
injected in abundance as before ; "ye shall not take away from
it," signifies without diminution ; " for they are idle," signifies
that they are not assaulted enough ; " therefore they cry, saying,
Let us go and sacrifice to our God," signifies that consequently
they have so much thought about such worship ; " let the ser-
vice be made heavier upon the men," signifies that the assault
should be increased ; " and let them do it," signifies to obtain
the effect ; "and let them not regard the words of a lie," signi-
fies lest they turn to truths.
7107. And Pharaoh said. That this signifies the will of those
who infest the truths of the church, is evident from the signi-
fication of "saying," as being will (of which in what follows);
and from the representation of Pharaoh, as being those who
infest the truths of the church (see n. 6651, 6679, 6683), thus
who infest those who are of the apiritual church, for these are
N. 7107] CHAPTER V. VERS. 5-9 265
said to be in the truths of the church. That " saying" signifies
to will, or the will, is because it involves the things which follow
it ; for when any one wills anything, he utters it. As " he saith"
involves the things which follow, it consequently signifies vari-
ous things, as command (n. 7036) ; exhortation (n. 5012, 7033,
7090) ; communication (n. 3060, 4131, 6228); thought (n. 7094);
properly, perception (n. 1791, 1815, 1819, 1822, 1898, 1919,
2080, 2862, 3509, 5687).
7108. Behold the people of the land are now many. That
this signifies the multitude of those who are of the spiritual
church, is evident from the signification of "the people of the
land," as being those who are of the spiritual church (see n.
2928) ; for by " people" are signified those who are in the truths
of faith (n. 1259, 1260, 3581), and by "land" is signified the
church (n. 662, 1066, 1067, 1262, 1733, 1850, 2117, 2118, 3355,
4447, 4535, 4577).
7109. And ye have made them cease from their burdens. That
this signifies that they have not infested enough, is evident from
the signification of " burdens," as being infestations by falsities
and the consequent combats (see n. 6757, 7104, 7105) ; hence
"to make them cease from their burdens" denotes that they
have not infested enough.
7110. And Pharaoh commanded in that day. That this sig-
nifies the cupidity of infesting the truths of the church while
in that state, is evident from the signification of "command-
ing," as being a mandate, and as in a mandate of the evil there
is the cupidity of doing evil (for this is the source of the man-
date that comes from them), therefore here by " he commanded"
is also signified cupidity ; from the representation of Pharaoh,
as being those who infest the truths of the church (see n. 6651,
6679, 6683) ; and from the signification of " day," as being state
(n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850).
7111. The taskmasters in the people, and their officers, say-
ing. That this signifies those who most closely infest, and
those who most closely receive, is evident from the significa-
tion of "taskmasters," as being those who compel to serve (see
n. 6852), and as this is effected by means of infestations, by
•'taskmasters" are also signified those who infest, but who
most closely infest (of whom below); and from the significa-
266 EXODUS [N. 7111
tion of " officers," as being those who most closely receive ; for
the officers were of the sons of Israel, and the taskmasters were
of the Egyptians, as is evident from what follows. Thus in
the internal sense the " officers" are they who most closely re-
ceive, and the "taskmasters" those who most closely infest.
[2] Who these are can be known from those in the other life
who infest and inject falsities and evils, and from those who
receive and communicate them. They who infest and inject fal-
sities and evils are the hells, but in order that they may effect
their purpose, they send forth from themselves emissaries,
through whom they act. These appear not far from those who
are being infested ; and this is done in order that the thoughts
and intentions of many may be concentrated, for otherwise they
would be dispersed. These emissaries appear in certain fixed
places of their own in the world of spirits, and from the very
places where they appear it can be known from what hell they
are ; some appear above the head at various altitudes and in vari-
ous directions ; some near the head to the right or to the left,
and also behind it ; some below the head in various situations
relatively to the body, in planes from the head down to the
soles of the feet. They flow in with such things as are ejected
from hell, and the spirit or the man does not perceive or know
otherwise than that the things which flow in are in himself;
that is, that he himself thinks and intends them. These emis-
saries are called "subjects" (of whom see what was shown
above, from experience, n. 4403, 5856, 5983-5989). As these
infest the most closely, they are signified by the " taskmasters ;"
but they who receive from them and communicate are the " offi-
cers," and are intermediate spirits ; for as before said the officers
were of the sons of Israel, but the taskmasters were of the
Egyptians. [3] Those were called " officers" among the Israelit-
ish and Jewish people, who said what was to be done, and who
gave commandment ; wherefore they also sat in the gates with
the judges and elders, and spake to the people the sentences of
judgment, and also the things commanded by the leader, as can
be seen from the following passages in Moses: —
Judges and officers shalt thou make thee in all thy gates, according to
thy tribes, who shall judge the people with the judgment of justice (Deut.
xvi. 18).
N. 7111] CHAPTER V. VERS. 5-9 267
When they shall go forth to war, the priest shall speak to the people,
and shall admonish them not to be afraid; afterward the officers shall say
that he who has built a house shall return, and also the fearful (Deut. xx.
3, 5, 8).
In Joshua: —
Joshua commanded the officers to say to the people that they should
prepare provision for the journey, before they passed over Jordan (i.
10, 11).
At the end of three days it came to pass, when the officers passed
through the midst of the camp, they gave commandment that when they
saw the ark of the covenant of Jehovah, they should also go forward
(iii. 2, 3).
That the officers were governors of the people, distinct from
their princes, see Deut. i. 15; also that they were distinct from
the elders, Deut. xxxi. 28 ; and from the judges, Joshua viii. 33.
7112. Ye shall no more give the people straw. That this sig-
nifies the lowest memory-knowledges and the most general of
all, is evident from the signification of "chaff" or "straw," as
being truths of memory -knowledge (see n. 3114), and indeed
memory -knowledges the lowest and most general of all, for the
lowest food in a spiritual sense is straw or chaff, because it is
the food of beasts. Those knowledges are called lowest which
are full of fallacies of the senses, which the evil abuse to per-
vert goods and truths, and thus to defend evils and falsities ; for
on account of fallacies these knowledges can be turned in favor
of principles of falsity and of cupidities of evil. Moreover such
knowledges are the most general of all, and unless they are
filled with truths less general and more particular, they may be
of service to falsities and evils, but in proportion as they are
filled with truths, they are of less service to them. Such are
the knowledges whereby they who in the world have professed
faith alone, and yet have lived a life of evil, infest the upright
in the other life ; but as these knowledges are dispelled by the
angels, it is now said that they should not give straw to make
brick, that is, that they did not add these to the fictitious and
false things that would be injected. Such is the internal sense
of these words, which indeed appears remote from the sense of
the letter; but be it known that there is nothing in the natural
world which does not correspond to something in the spiritual
world ; and the angels with a man understand all things spir-
268 EXODUS [N. 7112
itually which the man understands naturally ; they do not know
what straw is, nor bricks; such things were known to them
when they were in the world, but were forgotten when they
came into heaven, because there they put on spiritual things.
Hence it is that when the angels perceive the ideas of such
things with a man, they turn them into corresponding spirit-
ual things. That " straw" or " grass" denotes the lowest mem-
ory-knowledge, and that "bricks" denote things fictitious and
false, can be seen from many considerations; for all herbage
and straw have no other signification ; but seeds, barley, wheat,
and the like denote interior truths and goods; and stones not
artificial denote truths.
7113. To make bricks. That this signifies to make things
fictitious and false that will be injected, is evident from the
signification of "making bricks," as being to invent falsities
(see n. 1296, 6669). In the historic sense of the letter it is
said that the sons of Israel made bricks, and thus as it were
that they invented falsities ; but in the internal sense it is sig-
nified that the infernals who are in falsities injected them.
And since — as before said — such things appear to pertain to
those who receive them, the sense of the letter is according to
the appearance, which however is explained by the internal
sense. (That there are very many such things in the sense of
the letter, see n. 5094, 6400, 6948.)
7114. As yesterday and the day before, yesterday. That this
signifies not as in the former state, is evident from the significa-
tion of " yesterday and the day before yesterday," as being what
is past (see n. 6983); and as all times signify states (n. 2625,
2788, 2837, 3254, 3356, 4814, 4882, 4901, 4916), therefore "yes-
terday and the day before yesterday" signifies the former state.
7115. Let them go and gather straw for themselves. That
this signifies that they should procure for themselves these
lowest memory-knowledges, is evident from the signification
of " gathering," as being to procure ; and from the signification
of "straw," as being the lowest memory-knowledges (of which
just above, n. 7112).
7116. And the tale of the bricks which they 'made yesterday
and the day before yesterday, ye shall lay upon them,. That
this signifies that things fictitious and false must be injected
N. 7110] CHAPTER V. VEUS. 5-9 269
in abundance as in the former state, is clear from the sig-
nification of "the tale," as being abundance, here the same
abundance ; from the signification of " bricks," as being things
fictitious and false (of which just above, n. 7113); from the sig-
nification of "yesterday and the day before yesterday," as being
the former state (of which also just above, n. 7114) ; and from
the signification of " laying upon them," as being to inject, be-
cause it is said of things fictitious and false. From all this it
is evident that by "laying upon them the tale of the bricks
which they made yesterday and the day before yesterday" is
signified that things fictitious and false were to be injected in
the same abundance as in the former state.
7117. Ye shall not take away from it. That this signifies
without diminution, is evident without explication.
7118. For they are idle. That this signifies that they are
not assaulted enough, is evident from the signification of "being
idle," as being not to be sufficiently infested by falsities, thus
not to be assaulted enough. How the case herein is can also
be known from those who are being infested by falsities in the
other life. They who infest, as far as possible hinder the up-
right whom they infest from thinking about the Lord : as soon
as any thought of the Lord openly occurs, they at once take it
away, which they know how to do in a skilful manner. But as
with those who are being infested, thought about the Lord is
nevertheless universal, thus too interior to be in plain view
(for it flows in through heaven), therefore as soon as they cease
to be infested, they come into thought about the Lord ; for that
which flows in from heaven and reigns universally, reveals it-
self in every free state. From all this it is evident what is the
internal sense of the words, " For they are idle, therefore they
cry, saying, Let us go and sacrifice to our God."
7119. Therefore they cry, saying, Let us go and sacrifice unto
our God. That this signifies that consequently they have so
much thought about such worship, is evident from the signifi-
cation of "crying," as here being thought ; for by "saying" and
"speaking" is signified thought (see n. 2271, 2287, 7094), and
therefore also by "crying," but by "crying" is signified strong
thought and with full intention of doing, hence it is said "so
much thought ;" and from the signification of " sacrificing to
270 EXODUS [N. 7119
their God," as being the worship of the Lord (n. 6905, 7101).
But because Pharaoh said that he did not know Jehovah (n.
7095, 7097), and because the Egyptians were averse to sacri-
fices (n. 1343), and because Moses said that they would go a
way of three days into the wilderness (n. 6904, 7100), there-
fore it is said, " such worship."
7120. Let the service be made heavier upon the men. That
this signifies that the assault should be increased, is evident
from the signification of "making heavier," as being to be in-
creased ; from the signification of " service," when said by those
who infest by means of falsities, as being the intention to sub-
jugate (n. 6666, 6670, 6671), thus assault, for they intend to
subjugate by means of this assault ; and from the signification
of "the men," as being those who are of the spiritual church.
There are two words in the original language which signify
man ; the one is "Adam," and the other " Enosh." By the man
called "Adam" is meant the man of the celestial church ; but
by the man called " Enosh" is meant the man of the spiritual
church. Here "the men" are expressed by "Enosh," because
the subject treated of is those who are of the spiritual church.
7121. And let them do it. That this signifies to obtain the
effect, is evident without explication.
7122. And let them not regard the words of a lie. That this
signifies lest they turn to truths, is evident from the significa-
tion of " regarding," as being to turn one's self ; and from the
signification of " the words of a lie," when said by those who are
in falsities, as being truths ; for they who are in falsities call
truths falsities, thus " the words of a lie ;" and falsities they
call truths, for they are in what is opposite.
In these verses, in the internal sense, there has now been
described the infestation by falsities of the upright in the other
life ; and there has also been set forth the way in which they
are infested. Such infestation is permitted to the end that
falsities may be removed, and truths be insinuated, which cau-
not possibly be done without infestation ; for after death there
clings to a man, and there is in his memories, everything of
his thought in the world, of his intention, of his will, of his
speech, and of his action, for nothing is obliterated. That these
things have been impressed on his memories, especially on the
N. 7122] CHAPTER V. VERS. 5-9 271
interior memory, which is properly the memory of his spirit, see
n. 2469, 2470, 2474, 2475. And this being so, it must needs
be that there cling to him things foul and filthy, and also evil
and false, from his life in the world ; and which cause the truths
which the man has also learned, and the goods which he has
imbued, to be hidden. For truths and goods cannot come forth
among such things ; and therefore before truths and goods can
appear, and the man be thus associated with those who are in
heaven, it is necessary that these evils and falsities be uncov-
ered, so that he may see them and know them, and thus learn
what is true and what is good. This cannot possibly be done
without combat with the evils and falsities in himself; which
combat takes place actually, the evil spirits exciting falsities
and evils, and the angels excusing if the end has been good, and
insinuating truths. This is perceived as if it were in himself,
as is the case with temptation in man, which is felt no other-
wise than as being in him, when yet it is the combat of angels
with evil spirits outside of him (see n. 3927, 4249, 4307, 5036,
6657). That this is so has been granted me to know with cer-
tainty from much experience. These things have been said in
order that it may be known why infestation by falsities takes
place with those who are of the spiritual church, which infes-
tation has been treated of in the above verses, and is treated
of also in those which follow.
7123. Verses 10-13. And the taskmasters of the people went
out, and their officers, and they spake to the people, saying, Thus
said Pharaoh, I will by no means give you straw. Go ye your-
selves, get you straw where ye can find it ; for nothing what-
ever shall be taken away from your service. And the people
scattered into all the land of Egypt to gather stubble for straw.
And the taskmasters were urgent, saying, Complete ye your
works, the word of a day in its day, as when there was straw.
"And the taskmasters of the people went out, and their offi-
cers," signifies the sending forth and presence of those who most
closely infest, and of those who most closely receive ; " and they
spake to the people, saying," signifies perception ; " Thus said
Pharaoh," signifies about the infestations ; " I will by no means
give you straw," signifies no longer thence the most general
memory -knowledges ; " Go ye yourselves, get you straw where
272 EXODUS [N. 7123
ye can find it," signifies that they should procure these for them-
selves elsewhere, wherever they could ; " for nothing whatever
shall be taken away from your service," signifies injections of
falsities without diminution; "and the people scattered into
all the land of Egypt," signifies that they overspread the natu-
ral mind on every side; "to gather stubble for straw," signi-
fies to find some truth of memory -knowledge ; "and the task-
masters were urgent,'' signifies that they who most closely
infested were insistent ; " saying, Complete ye your works, the
word of a day in its day," signifies that they should serve
falsities so called in every state; "as when there was straw,"
signifies just as they served their truths so called.
7124. And the taskmasters of the people went out, and their
officers. That this signifies the sending forth and presence of
those who most closely infest, and of those who most closely
receive, is evident from the signification of " going out," as be-
ing a sending forth, because they who are signified by " task-
masters" are sent forth in order to serve as a means of commu-
nication, as can be seen from what was said above (n. 7111) ;
moreover that "to go out" denotes to present one's self before
another in a form accommodated to him, see n. 5337; there-
fore it also denotes presence ; from the signification of " task-
masters," as being those who most closely infest ; and from the
the signification of " officers," as being those who most closely
receive and communicate the infestations (n. 7111).
7125. And they spake to the people, saying. That this sig-
nifies perception, is evident from the signification of "saying,"
in the historicals of the Word, as being perception (see n. 1791,
1815, 1819, 1822, 1898, 1919, 2080, 2862, 3509, 5687).
7126. Thus said Pharaoh. That this signifies about the
infestations, is evident from the representation of Pharaoh, as
being those who infest such as are of the spiritual church (see
what has been said above), thus it denotes infestation.
7127. I will by no means give you straw. That this signifies
no longer thence the most general memory-knowledges, is evi-
dent from the signification of "by no means giving," as being
no longer to furnish; and from the signification of "straw," as
being the most general memory-knowledges of all (see n. 7112).
How the case herein is has already been told. But it must be
N. 7127] CHAPTER V. VEBS. 10-13 273
told further, that in the other life those who have been of the
church, and have persuaded themselves that faith alone saves,
yet have not lived the life of faith, but a life of evil, especially
put straw (that is, the most general memory-knowledges of all)
before the upright whom they are infesting. These men are of
the same character there as they had been in the world ; they
are acquainted with confirming arguments in favor of faith
alone, by which they say that man is saved no matter how he
had lived; but these confirming arguments are nothing but rea-
sonings that agree with the given proposition ; for everything,
even what is most false, can be confirmed by reasonings, and
can also be presented to the simple as true, by means of the
arts of eloquence and of inference. [2] For this purpose they
especially employ such things from the Word as are the most
general of all, and which without the internal sense of the
Word can be drawn to favor any opinion whatever. Such are
the things which they put before those who are of the spirit-
ual church ; and by means of which they inf est them ; although
they are nothing but chaff or straw for making bricks, for they
exclude the most essential thing of all, namely, charity. They
indeed say that works of charity are the fruits of faith, but
still they make these works of no account, and persuade their
hearers that man is saved by faith alone no matter what his
life has been, even in life's last moments; thus by faith without
its fruits, consequently without the life of faith and charity.
[3] So long as such things are put before the upright in the
other life, these wield fighting arguments, and are able to de-
fend themselves, for they see that reasonings are fallacious
when the essential, which is charity, is thus excluded, and also
when they see that no regard is paid to the life. From every-
thing in the other life, both in general and in particular, they
see these things as in clear day. Such then is what is meant
by the memory-knowledges the lowest and most general of all,
which are signified by "straw." They who have persuaded
themselves that faith alone saves, and yet have lived a life
of evil, are in hell at a considerable depth toward the right,
a little in front; and I have heard them from thence infesting
the upright with reasonings; but these, being led of the Lord
by the angels, rejected the reasonings as being empty, and they
VOL. IX.— 18
274 EXODUS [N. 7127
also exposed the fallacies which were in the confirmations and
arguments from the general things of the Word.
7128. Go ye yourselves, get you straw where ye can find it.
That this signifies that they should procure these for them-
selves elsewhere, wherever they could, is evident from the sig-
nification of "getting wherever they could find," as being to
procure for themselves elsewhere, wherever they could; and
from the signification of " straw," as being memory -knowledges,
the lowest and most general of all (n. 7112, 7127).
7129. For nothing whatever shall be taken away from your
service. That this signifies injections of falsities without dim-
inution, is evident from the signification of ''nothing what-
ever being taken away," as being without diminution ; and from
the signification of "service," as being an assault by falsities
(see above, n. 7120), thus also infestation.
7130. And the people scattered into all the land of Egypt.
That this signifies that they overspread the natural mind on
every side, is evident from the signification of " scattering them-
selves," as being to overspread ; and from the signification of
the "land of Egypt," as being the natural mind (n. 5276, 5278,
5280, 5288, 5301). There are two minds in man; one is the
natural, and the other the rational mind; the natural mind is
the mind of the external man, but the rational mind is the
mind of the internal man. The things of the natural mind are
called memory-knowledges, but those of the rational mind are
called intellectual reasons; they are also distinguished from
each other by the fact that the things of the natural mind are
for the most part in the light of the world, which is called the
light of nature; whereas the things of the rational mind are
in the light of heaven, which light is spiritual light.
7131. To gather stubble for straw. That this signifies to find
some truth of memory-knowledge,* is evident from the signifi-
cation of "stubble for straw," as being the truth of memory-
knowledge, for "stubble" denotes such truth as is accommo-
dated to the memory -knowledge that is signified by "straw."
That " stubble" denotes such truth is because it is the stalk in
the top of which is the seed, and by "seeds" in the Word are
* Latin verum scientiflcum. This, as here defined, is such truth as is accommo-
dated to, or is fitted into memory-knowledge, and which is " a general vessel of
truth." Such is the verum scientificum, or truth of memory-knowledge.— REVISER!
N. 7131] CHAPTER V. VERS. 10-13 275
signified truths and goods ; thus by the stalk which is beneath
them is signified the general vessel of truth, consequently the
truth of memory -kno wledge ; for the memory-knowledges of
faith and charity are indeed truths, but general truths, thus
are the recipient vessels of particular and singular truths, as
can also be seen by every one. For example : it is a truth of
memory-knowledge that charity toward the neighbor is the
essential of the church ; also that faith cannot be except where
charity is; and likewise that truth and good can be conjoined,
but .not truth and evil, nor good and falsity ; besides many sim-
ilar truths, which are truths of memory-knowledge. That these
can be enriched with innumerable things, can be seen from the
fact that volumes can be written about them, and yet the sin-
gular truths, which are the interior things of faith, can never
be described, for these can only be seen in the light of heaven,
and do not fall into natural words. These truths are like char-
ity, which is spiritual affection, and which for the most part
cannot be expressed by words, except its most general things,
namely, those which put on a natural dress, and which can be
compared with such things as are in the world. These things
have been said in order that it may be known what general
memory-knowledges are.
7132. And the taskmasters were urgent. That this signifies
that they who most closely infest were insistent, is evident
from the signification of "taskmasters," as being those who
most closely infest (see n. Till); and from the signification of
"urging," as being to insist.
7133. Saying, Complete ye your works, the word of a day in
its day. That this signifies that they should serve falsities so
called in every state, is evident from the signification of " com-
pleting your works," as being to serve falsities ; for by " mak-
ing bricks" are signified things fictitious and false that are
injected (see n. 7113), and as these are the works which they
were to complete, it signifies that they should serve these; it
is said "falsities so called," because the evil do not acknowl-
edge the falsities which they speak as being falsities, but as
being truths ; and from the signification of " the word of a day
in its day," as being in every state (that a " day" denotes state,
see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850).
276 EXODUS [N. 7134
7134. As tvhen there was straw. That this signifies just as
they served their truths so called, is evident from the signifi-
cation of " straw ;" as being general memory -knowledge, which
is the vessel of truth (see n. 7112, 7131). It is said "truths so
called," because these words are spoken by the evil, who do not
acknowledge truths to be truths.
7135. Verses 14-18. And the officers of the sons of Israel
were beaten, whom Pharaoh's taskmasters had set over them,
saying, Wherefore do ye not complete your task in making brick,
as yesterday and the day before yesterday, also yesterday, also
to-day? And the officers of the sons of Israel came and cried
unto Pharaoh, saying, Wherefore doest thou so to thy servants ?
There is no straw given to thy servants, and they say to its,
Make ye bricks ; and behold thy servants are beaten; and tliy
people have sinned. And he said, Ye are idle, ye are idle;
therefore ye say, Let us go, let us sacrifice to Jehovah. And now
go, serve ye, and straw shall not be given you, and the tale of
bricks shall ye give. " And the officers of the sons of Israel
were beaten," signifies that they who most closely received and
communicated the infestations were injured by the injected
falsities; "whom Pharaoh's taskmasters had set over them,"
signifies those who were injected by the infestors; "saying,
Wherefore do ye not complete your task in making bricks ?"
signifies that they do not receive and communicate the injec-
tions of falsities as had been enjoined; "as yesterday and the
day before yesterday," signifies as in the former state ; " also yes-
terday also to-day," signifies the state that will be therefrom ;
"and the officers of the sons of Israel came," signifies those
who most closely received and communicated ; " and cried unto
Pharaoh," signifies indignation testified before those who were
infesting; "saying, Wherefore doest thou thus to thy ser-
vants?" signifies that thus they could not perform the duty
enjoined; "there is no straw given to thy servants," signifies
that memory-knowledges containing truth are no longer fur-
nished; "and they say to us, Make ye bricks," signifies that
they must nevertheless endure the injected falsities; "and be-
hold thy servants are beaten," signifies that in this way the
falsities inflict injury; "and thy people have sinned," signifies
that thus they are guilty in having done evil; "and he said,"
N. 7135] CHAPTER V. VERS. 14-18 277
signifies the answer ; " Ye are idle, ye are idle," signifies that
they have not been sufficiently assaulted; "therefore ye say,
Let us go, let us sacrifice to Jehovah," signifies that from this
comes the thought about such worship; "and now go, serve
ye," signifies continuation of the infestation ; " and straw shall
not be given you," signifies without such memory -knowledges ;
"and the tale of bricks ye shall give," signifies the falsities
which were to be injected in abundance.
7136. And the officers of the sons of Israel were beaten.
That this signifies that they who most closely received and
communicated the infestations were injured by the injected
falsities, is evident from the signification of " being beaten," as
being to be injured by falsities, because by the taskmasters, by
whom are signified the infesters, for in the spiritual sense " to
be beaten" is not to be beaten, but to be injured in respect
to truth and good, that is, in respect to the things of spiritual
life; just as "to die" in the spiritual sense is not to die, but to
be deprived of truth and good, and to be in falsity and evil,
and therefore damned ; from the signification of " the officers,"
as being those who most closely receive and communicate the
infestations (see n. 7111); and from the representation of the
sons of Israel, as being those who are of the spiritual church
(n. 6426, 6637), with whom they who are signified by the " offi-
cers" were in communication.
7137. Whom Pharaoh's taskmasters had set over them. That
this signifies those who were injected by the infesters, is evi-
dent from the signification of "being set over them," as being
to be injected, because done by injection (of which in what
follows) ; and from the signification of " taskmasters," as being
those who infest (see n. 7111). How this is cannot be known
except from experience with such in the other life. It was
said above that by "taskmasters" are signified those who most
closely infest, and by "officers" those who most closely receive
and communicate (n. 7111) : they who thus receive and com-
municate are simple, upright spirits, who are of especial service
for such a use ; these spirits, by means of arts known only in
the other life, are injected by the infesters toward the society
with which they thus procure for themselves communication;
and this is effected by those who infest and are signified by the
278 EXODUS [N. 7137
"taskmasters;" thus the hells have communication on their
side, and they who are being infested on theirs. That this
is the case, I have seen a hundred times, if not a thousand,
and have also experienced. From all this it is evident that
what is signified by these words in the internal sense cannot
be known except from experience concerning such things in
the other life.
7138. Saying, Wherefore do ye not complete your task in
making bricks? That this signifies that they do not receive
and communicate the injections of falsities as had been en-
joined, is evident from the signification of the "officers" to
whom these things are said, as being those who most closely
receive and communicate (see n. 7111) ; from the signification
of "completing the task," as being to do as had been enjoined ;
and from the signification of "making bricks," as being to
receive things fictitious and false (n. 7113).
7139. As yesterday and the day before yesterday. That this
signifies as in the former state, is evident from the signification
of "yesterday and the day before" as being a former state (see
6983, 7114).
7140. Also yesterday, also to-day. That this signifies the
state that will be therefrom, is evident from the signification
of " yesterday," as being the former state (as just above) ; and
from the signification of " to-day," as being what is perpetual
(see n. 2838, 3998, 4304, 6165), consequently what is everlast-
ing, and thus that will be as before.
7141. And the officers of the sons of Israel came. That this
signifies those who most closely received and communicated,
is evident from the signification of " the officers of the sons of
Israel," as being those who most closely receive and communi-
cate the infestations (of which just above, n. 7136).
7142. And cried unto Pharaoh. That this signifies indigna-
tion testified before those who were infesting, is evident from
the signification of "crying," as here being to attest indigna-
tion, namely, because they had been beaten, that is, injured by
the injected falsities ; and because straw was not given to make
brick, that is, that they were receiving and injecting only
things fictitious and false ; and from the representation of Pha-
raoh, as being those who infest (see n. 6651, 6679, 6683, 7126).
N. 7143] CHAPTER V. VERS. 14-18 279
7143. Saying, Wherefore doest thou thus to thy servants?
That this signifies that thus they could not perform the duty
enjoined, is evident from the signification of a "servant," as
being one who ministers, and performs a duty ; he is called a
"servant" because he is of service, as occasionally occurs in
the Word. That he is called a "servant" who obeys, see n.
1713; and that to "serve" denotes study, n. 3824, 3846; and
as what now follows involves that they could not endure that
service, it is plain that by " Wherefore doest thou thus to thy
servants ?" is signified that thus they could not perform the
duty enjoined.
7144. There is no straw given to thy servants. That this sig-
nifies that memory-knowledges containing truth are no longer
furnished, is evident from the signification of "straw," as being
memory -knowledges the most general of all (see n. 7112), which
being like vessels that can be filled with truths (n. 4345, 4383,
5208, 7131), are called memory-knowledges the containants of
truth ; from the signification of " not being given," as being not
to be furnished; and from the signification of "servants," as
being those who minister and perform a duty (of which just
above, n. 7143).
7145. And they say to ^ls, Make ye bricks. That this signi-
fies that they must nevertheless endure the injected falsities,
is evident from the signification of "making bricks," as being
to receive things fictitious and false which are injected by the
evil (n. 7113), here to endure them.
7146. And behold thy servants are beaten. That this signi-
fies that in this way the falsities inflict injury, is evident from
the signification of "being beaten," as being to be injured by
falsities (see n. 7136).
7147. And thy people have sinned. That this signifies that
thus they are guilty in that they have done evil, is evident from
the signification of "sinning," as being to become guilty of evil,
and in this case that they would deserve to be punished.
How the case is in general with what is contained in this and
the preceding verse must be told. They who are in the lower
earth are infested by falsities and evils injected from the hells
round about, in order that evils and falsities may be removed,
and truths and goods be insinuated, and that in this way they
280 EXODUS [N. 7147
may be brought into a state in which they can be raised up into
heaven (see n. 7090, 7122). But near the end they" are more
severely infested than before; for then truths are taken from
them, and mere falsities are permitted to infest them, and this
even to despair ; for it is of Divine order that the last of infes-
tation and of temptation should be despair (see n. 1787, 2694,
5279, 5280). This was done by Pharaoh in order that this
state of those who are of the spiritual church might be repre-
sented by the sons of Israel, and this when the infestations
were near to the end, that is, when the people were to be liber-
ated and conducted into the land of Canaan. Be it known that
infestations are effected in this manner, namely, that falsities
and evils from the hells are injected into the thoughts, and also
truths and goods from heaven, that is, through heaven from the
Lord : this is done because a man and a spirit do not think from
themselves, but all things flow in, which although it is quite
foreign to our feeling, and therefore seems to be incredible, is
nevertheless most true (on this matter see what has already
been adduced and shown from experience, n. 2886, 4151, 4249,
5846, 5854, 6189-6215, 6307-6327, 6466-6495, 6598-6626).
From all this it can be known how it is to be understood that
infestations are effected by means of the injection of falsities,
and that this is increased even to despair.
7148. And he said. That this signifies the answer, is evident
from the signification of " saying," as being answer (n. 7103).
7149. Ye are idle, ye are idle. That .this signifies that they
have not been sufficiently assaulted, is evident from the signi-
fication of "being idle," as being not to be sufficiently assaulted,
namely, by falsities (see n. 7118).
7150. Therefore ye say, Let us go, let us sacrifice to Jehovah.
That this signifies that from this comes the thought about such
worship, is evident from what was said above (n. 7119), where
are the like words.
7151. And now go, serve ye. That this signifies the continu-
ation of infestation, is evident from the signification of "serv-
ing," as being to be infested by falsities (see n. 7120, 7129) ;
hence, "go, serve ye" denotes the continuation of the infesta-
tion ; for they had complained of the service, but the answer
was that it should be continued.
N. 7152] CHAPTER V. VERS. 14-18 281
7152. And straw shall not be given you. That this signifies
without such memory-knowledges, is evident from the significa-
tion of " straw," as being the most general memory -knowledges,
and consequently the containants of truth (see n. 7112, 7144).
That they must be without them is signified by "it shall not
be given."
7153. And the tale of bricks ye shall give. That this signifies
the falsities which were to be injected in abundance, is evident
from what was said above (n. 7116), where are the like words.
These then are the things contained in these verses in the
internal sense, and which to men may perhaps appear as of
but little moment, and also disconnected ; nevertheless they are
each of them essential to the subject treated of, and cohere most
beautifully. That this is so is perceived by the angels, for they
see the series and connection of things in the light of heaven,
together with countless secret things that are shaped from in-
terior truths, giving rise to a form that is most beautiful and
pleasing ; which cannot possibly be done by man, because inte-
rior truths have been hidden from him, and consequently he
cannot connect them together; but they appear to him discon-
nected, and therefore, as just said, of little moment.
7154. Verses 19—21. And the officers of the sons of Israel
saw that they were in evil when it vvas said, Ye shall not take
anything away from your bricks on a day in its day. And they
met Moses and Aaron standing to meet them as they went forth
from Pharaoh ; and they said unto them, Jehovah look upon
you, and judge, because ye have made our odor to stink in the
eyes of Pharaoh, and in the eyes of his servants, to put a sword
into their hand to slay us. "And the officers of the sons of
Israel saw that they were in evil," signifies that they saw them-
selves near damnation; "when it was said, Ye shall not take
anything away from your bricks," signifies because nothing of
the injection of falsities was diminished; "on a day in its day,"
signifies in every state whatever; "and they met Moses and
Aaron," signifies thought about the law Divine and the doc-
trine thence derived; "standing to meet them as they went
forth from Pharaoh," signifies manifestation at a time when
falsities did not so much infest; "and they said unto them,"
signifies perception; "Jehovah look upon you, and judge," sig-
282 EXODUS [N. 7154
nifies the Divine disposal; "because ye have made our odor to
stink in the eyes of Pharaoh, and in the eyes of his servants,"
signifies that by reason of these things all who are in falsities
have so great an aversion to our compliance; "to put a sword
into their hand to slay us," signifies that hence they have so
great an ardor to destroy the truths of the church by means of
falsities.
7155. And the officers of the sons of Israel saw that they
were in evil. That this signifies that they saw themselves near
damnation, is evident from the signification of " seeing," as be-
ing to perceive (n. 2150, 3764, 4567, 4723, 5400) ; from the sig-
nification of the "officers," as being those who most closely
receive and communicate the infestations (n. 7111, 7136) ; and
from the signification of " evil," as being damnation ; for regarded
in itself evil is hell (n. 6279), thus damnation. That " to be in
evil" denotes to be near damnation, is because those who most
closely received and communicated the infestations were in-
jured, which is signified by their being beaten by the task-
masters (n. 7136), and because through the falsities that were
continually injected they were infested even to despair (n.
7147). Hence it is that by "they saw that they were in evil"
is signified that they perceived themselves to be near damna-
tion. For as those who are in despair suppose that they can no
longer endure the assaults, they think that they must needs
deliver themselves up as captives to falsities, such being the
state of despair; but then they begin to be relieved, and to be
led as it were out of thick darkness into light.
7156. When it was said, Ye shall not take anything away
from your bricks. That this signifies because nothing of the
injection of falsities was diminished, is evident from the sig-
nification of " not taking anything away," as being that noth-
ing was to be diminished (as also above, n. 7129) ; and from the
signification of " making bricks," as being to endure the injected
falsities (n. 7113, 7145).
7157. On a day in its day. That this signifies in every
state whatever, is evident from the signification of "day by
day," as being in every state whatever (as above, see n. 7133).
7158. And they met Moses and Aaron. That this signifies
thought about the Divine law and the doctrine thence derived,
N. 7158] CHAPTER V. VERS. 19-21 283
is evident from the signification of " meeting," as being thought,
for by their meeting is here meant that they encountered them
and spoke with them, which in the internal sense denotes to
think about the things which they represent (that "to speak"
denotes to think, see n. 2271, 2287, 2619) ; from the represen-
tation of Moses, as being the Divine law (n. 6752) ; and from
the representation of Aaron, as being the doctrine of good and
truth (n. 6998, 7009, 7089).
7159. Standing to meet them as they went forth from Pha-
raoh. That this signifies manifestation at a time when falsities
did not so much infest, is evident from the signification of
" standing to meet," when said of the Divine law and doctrine
thence derived, as being manifestation ; and from the significa-
tion of "going forth from Pharaoh," as being when falsities
did not so much infest (That "Pharaoh" denotes the infest-
ing falsity, see n. 7107, 7110, 7126, 7142.)
7159a. And they said unto them. That this signifies per-
ception, is evident from the signification of "saying," in the
historicals of the Word, as being to perceive (of which fre-
quently above).
7160. Jehovah look upon you, and judge. That this signifies
the Divine disposal, is evident from the signification of "let
Jehovah look and judge," as being the Divine disposal, for that
which Jehovah sees and judges, He disposes. By "looking" is
signified the Divine perception, properly foresight; and by
"judging" is signified the Divine ordering, properly providence.
Because these things are signified by these words in the inter-
nal sense, it was customary to say, when evil happened by any
one's fault, " Let Jehovah look and judge."
7161. Because ye have made our odor to stink in the eyes of
Pharaoh, and in the eyes of his servants. That this signifies
that by reason of these things all they who are in falsities have
so great an aversion to our compliance, is evident from the sig-
nification of " making to stink," as being aversion, of which in
what follows; and from the signification of "odor," as being
the perceptivity of what is grateful (see n. 925, 1514, 1517-
1519, 3577, 4626, 4628, 4748); and as "odor" denotes the per-
ceptivity of what is grateful, it denotes the perceptivity of
faith and charity, for these are grateful (see n. 1519, 4628,
284 EXODUS [N. 7161
4748) ; and because these are grateful, compliance is most grate-
ful, for compliance is the very good itself of faith and charity ;
hence it is that by " odor" is here signified compliance. [2] As
"odor" denotes all that which is grateful to the Lord, so
"stink'-' denotes that which is ungrateful to the Lord, conse-
quently " stink" denotes aversion, and also abomination. More-
over "stink" actually corresponds to the aversion and abomi-
nation which are of falsity and evil. As "stink" denotes that
which belongs to aversion, it is used in the Word to denote
aversion, as in Samuel: —
Israel had become stinking with the Philistines (1 Sam. xiii. 4).
Achish says of David, that he had made himself utterly stinking in his
people, in Israel (1 Sam. xxvii. 12).
When the sons of Ammon saw that they had become stinking with
David (2 Sam. x. 6).
Ahithophel said unto Absalom, That all Israel may hear that thou hast
become stinking with thy father (2 Sam. xvi. 21).
In these passages " stinking" denotes aversion. In Isaiah : —
Let the pierced of the nations be cast out, and the stink of their car-
casses go up, and the mountains melt with blood (xxxiv. 3) ;
where " stink" denotes evil that is abominable In like manner
in Amos iv. 10, and in David, Ps xxxviii. 5, 6. [3] That " in the
eyes of Pharaoh and in the eyes of his servants" denotes in the
perception of all those who are in falsities, is evident from the
signification of " eyes," as being perception (n. 4339) ; and from
the representation of Pharaoh, as being those who are in falsi-
ties (n. 6651, 6679, 6683, 7107, 7110, 7126, 7142). That their
odor is said "to stink in their eyes" is because all who are in
falsities and evils feel aversion for goods, and truths stink to
them. [4] That they who are in evils and thence in falsities
have a stink, is very evident from the hells which are called
the cadaverous hells, where are assassins and those who are
most tenacious of revenge; and from the hells which are called
excrementitious, where are adulterers and those who have filthy
pleasures as the end. When these hells are opened, intolerable
stenches exhale from them (n. 4631); but these stenches are
not so perceived except by those who have the interiors, which
are of the spirit, open. Nevertheless those who are in these
N. 7161] CHAPTER V. VERS. 19-21 28£
hells perceive these stinks as grateful, and therefore love to live
in them (n. 4628) ; for they are like those animals which live
in dead bodies and excrements, and tind there the delight of
their life. When they come out of the sphere of these stenches,
sweet and grateful odors are foul and most ungrateful to them.
From all this it can be seen how it is to be understood that
they who are in falsities feel such an aversion for the things
of the law Divine and of the doctrine thence derived, which
are represented by Moses and Aaron, of whom it is said that
" they had made their odor to stink in the eyes of Pharaoh, and
in the eyes of his servants."
7162. To put a sword into their hand to slay us. That this
signifies that hence they have so great an ardor to destroy the
truths of the church by means of falsities, is evident from the
signification of a " sword," as being falsity combating and vas-
tating (see n. 2799, 6353, 7102) ; and from the signification of
" slaying," as being to destroy the things of faith and charity
(n. 6767). The things of faith and charity are signified by the
" sons of Israel," of whom it is said that they should be " slain ;"
for the essentials of the spiritual church, which is signified by
the "sons of Israel" (n. 6637), are charity and faith
7163. Verses 22, 23. And Moses returned unto Jehovah, and
said, Lord, wherefore hast Thou done evilly to this people ? why
is this that Thou hast sent me ? For since I came unto Pha-
raoh to speak in Thy name, he hath done evilly to this people ;
and liberating Thou hast not liberated Thy people. "And Mo-
ses returned unto Jehovah, and said," signifies complaint from
the law Divine ; " Lord, wherefore hast Thou done evilly to this
people ?" signifies that they who are in truths and goods are
too much infested by falsities; "why is this that Thou hast
sent me?" signifies when yet the law proceeding from the Di-
vine seems to say otherwise ; " for since I came unto Pharaoh
to speak in Thy name," signifies when the command from the
things of the law Divine appeared to those who are in falsities ;
" he hath done evilly to this people," signifies that then through
the injected falsities those who are in the truths and goods of
the church seemed to be injured; "and liberating Thou hast
not liberated Thy people," signifies that they were not released
from a state of infestations by falsities.
286 EXODUS [N. 7164
7164. And Moses returned unto Jehovah, and said. That
this signifies complaint from the law Divine, is evident from
the signification of " returning unto Jehovah," as being to pre-
fer a complaint to the Divine about the infestation of those
who are in truths and goods by those who are in falsities and
evils ; that " to return to Jehovah" denotes a complaint, is plain
from what follows; and from the representation of Moses, as
being the law Divine (see n. 6723, 6752, 6771, 6827, 7014);
hence the complaint is from the truth which is of the law Di-
vine, that they who are in falsities have such dominion over
those who are in truths.
7165. Lord, ivherefore hast Thou done evilly to this people?
That this signifies that they who are in truths and goods are
too much infested by falsities, is evident from the signification
of "doing evilly," as being to permit them to be too much in-
fested by falsities, for in the spiritual sense this is "to do evil-
ly" when said of those who are in truths and goods ; and from the
representation of the sons of Israel, who are here the "people," as
being those who are of the spiritual church, thus who are in the
truths of the church and in its goods (as just above, n. 7162).
7166. Why is this that Thou hast sent me? That this sig-
nifies when yet the law proceeding from the Divine seems to
say otherwise, is evident from the signification of "why is
this ?" as being why is it so when it is said otherwise ; from the
representation of Moses, who says these things of himself, as
being the law from the Divine (of which just above, see n.
7164); and from the signification of "being sent," as being to
proceed (n. 4710, 6831). Hence by "Why is this that Thou
hast sent me ?" is signified that the law proceeding from the
Divine seems to say otherwise. As this is said by him who
complains of infestation by falsities, it appears as if the law
from the Divine said otherwise, and therefore it is said that it
seems to say otherwise, when yet it does not say otherwise.
For the law from the Divine is the law of order, and the law
of order concerning those who are in a state of infestations
from falsities is that they must be infested even to despair,
and unless they are infested to despair, the uttermost of the
use of the infestation is lacking. That temptation is increased
even to despair is very evident from the Lord's temptation in
N. 7166] CHAPTER V. VERS. 22, 23 287
Gethsemane (Matt. xxvi. 38, 39; Mark xiv. 33-36; Luke xxii.
44), and also afterward upon the cross (Matt, xxvii. 46), in that
it was carried even to a state of despair;. and the temptation of
the Lord is a pattern of the temptation of the faithful ; where-
fore the Lord says that whosoever would follow Him must
take up his cross (Matt. x. 38 ; xvi. 24) ; for the glorification of
the Lord is a pattern of the regeneration of man (n. 3138,
3212, 3296, 3490, 4402, 5688), and regeneration is effected
chiefly by means of temptation.
7167. For since I came unto Pharaoh to speak in Thy name.
That this signifies when the command from the things which
are of the law Divine appeared to those who are in falsities, is
evident from the signification of "coming to speak," as being
to convey a command, here to appear ; for a command from the
Divine is not conveyed openly to those who are in the hells,
but exhortation is made to them through spirits, and hence it
appears to them as a command from the Divine ; from the rep-
resentation of Pharaoh, as being those who are in falsities and
infest (see n. 6651, 6679, 6683, 7107, 7110, 7126, 7142) ; and
from the signification of the "name of Jehovah," as being
everything of faith and charity by which the Lord is worshiped
(n. 2724, 3006, 6674), thus everything that is of the law Divine,
for the law Divine is nothing else than that which is of charity
and faith. For the law Divine is truth Divine proceeding from
the Lord, and that which proceeds from the Lord is Divine
good and truth ; and Divine good is love and charity, and Di-
vine truth is faith.
7168. He hath done evilly to this people. That this signi-
fies that then through the injected falsities those who are in
the truths and goods of the church seemed to be injured, is evi-
dent from the signification of "doing evil," as being to injure
by means of the injected falsities, here to seem to be injured,
for they who are in infestation and in temptation cannot be
injured by injected falsities, because the Lord protects them;
and from the representation of the sons of Israel, who are here
" the people," as being those who are in the truths of the church
and its goods (as above, 7162).
7169. And liberating Thou hast not liberated Thy people.
That this signifies that they were not released from a state of
288 EXODUS [N. 7169
infestations by falsities, is evident from the signification of "to
be liberated," as being to be released from a state of infestation
by falsities; for in what goes before, the subject treated of is
infestations by falsities; hence "to be liberated" here denotes
to be released from them. (That "Thy people" denotes those
who are in the truths and goods of the church, and are being
infested see n. 7165, 7168.)
CONTINUATION ABOUT THE SPIRITS AND INHABITANTS OF
THE EARTH MERCURY.
7170. The spirits of Mercury appeared at the left in a ball,
and afterward in a roll stretching a long way, and next in a
mass extending in length ; and I wondered whither they desired
to go, whether to this earth or elsewhere, and presently I ob-
served that they bent themselves back to the right, and by
unrolling themselves approached the earth Venus, on the side
that is turned away from the sun. But when they came there,
they said that they did not desire to be there, because the in-
habitants were evil; therefore they bent themselves round to
the other side of that earth, which looks to the sun, and then
said that they desired to stay there, because the inhabitants were
good. When this had taken place, I felt in the brain a remark-
able change, and a strong operation from there. From this it
was given to conclude that the spirits of Venus who are on
that side of the planet were in accord with the spirits of the
planet Mercury, and that they have relation to the memory of
material things, which agrees with the memory of immaterial
things, which the spirits of Mercury constitute; and therefore
a stronger operation was felt from them when they were there.
7171. Be it known that the sun of this world does not at all
appear to any spirit, nor anything of its light ; for to spirits the
light of our sun is like, thick darkness. This sun remains in
perception with spirits solely from having been seen while they
were in the world, and it is presented to them in idea as some-
thing that is intensely dark, and this behind them, at a consid-
erable distance, in altitude a little above the plane of the head.
N. 7171] SPIRITS AND INHABITANTS OF MEECURY 289
The planets within our solar system appear in a fixed position
relative to the sun: Mercury behind and a little toward the
right; the planet Venus to the left, a little behind; the planet
Mars to the left in front ; the planet Jupiter in like manner to
the left in front, but at a greater distance ; the planet Saturn
wholly in front at a considerable distance ; the Moon to the left
rather high up ; the satellites also to the left, each relatively to
its own planet. Such is the situation of these planets in the
ideas of spirits and angels; and the spirits also appear near
their own planet, but outside of it.
7172. I once saw that spirits of our earth were with spirits
of the earth Mercury, and I heard them talking together; and
then among other things the spirits of our earth asked them in
whom they believed. They answered that they believed in
God ; but when further questioned about the God in whom they
believed, they were unwilling to say, because it is their custom
not to answer questions directly. But then in their turn the
spirits from the earth Mercury asked the spirits from our earth
in whom they believed. They said that they believed in the
Lord God. The spirits of Mercury then said that they per-
ceived that they believed in no God, and that they have the
custom of saying with the mouth that they believe, and yet
they do not believe. (The spirits of Mercury have an exquisite
perception from the fact that by means of perception they are
continually exploring what others know.) The spirits of our
earth were among those who, in the world, had made a confes-
sion of faith from the doctrine of the church, but yet had not
lived the life of faith. When the spirits from our earth heard
these things, they were silent, because from a perception then
given them they acknowledged that it was so.
7173. Certain spirits knew from heaven that a promise had
once been made to the spirits of the earth Mercury that they
should see the Lord, and therefore they were asked by the
spirits about me whether they remembered this promise. They
said that they remembered it, but that they did not know
whether the promise was of such a nature that they should
have no doubt about it. While they were thus talking together,
the sun of heaven appeared to them. (The sun of heaven, which
is the Lord, is seen only by those who are in the inmost or third
VOL. IX.— 19
290 EXODUS [N. 7173
heaven ; all others see the light from it, and also the moon, n.
1529-1531, 4060.) When the sun was seen, they said that this
was not the Lord God, because they saw no face. Meanwhile
the spirits were talking together, but I do not know what they
said. Then suddenly the sun appeared again, and in the midst
of it the Lord encompassed with a solar circle. On seeing this,
the spirits of Mercury humbled themselves profoundly, and set-
tled down. Then also the Lord from the sun was seen by spirits
of this earth who when they were men had seen Him in the
world ; and they all one after another, and thus many in order,
confessed that it was the Lord Himself ; and this they confessed
before all the company. Then also the Lord from the sun was
seen by the spirits of the planet Jupiter, who said in a plain
voice, that it was He Himself whom they had seen on their
earth when the God of the universe appeared to them.
7174. After the Lord had been seen, certain ones were
brought toward the front to the right, and as they advanced
they said that they saw a light much clearer and purer than
they had ever seen before, and that no greater light was pos-
sible ; and it was then eventide here. Those who said this
were many.
7175. After some time there was shown me a woman of the
inhabitants of the earth Mercury ; she had a beautiful face, but
it was smaller than that of a woman of our earth; she was also
more slender, but of equal height. She wore linen on her head,
put on without art, yet becomingly. I also saw a man from
that earth, who likewise was more slender in body than the
men of our earth; he who appeared was clad in a garment of
dark blue, closely fitted to his body, without folds or promi-
nences on either side. But that the inhabitants of that earth
think little about their bodies, was evident to me from the fact
that when they come into the other life, and become spirits,
they do not wish to appear as men, like the spirits of our earth,
but as crystal balls. The reason they desire so to appear is
that they may remove from themselves material ideas; more-
over the knowledges of things immaterial are represented in
the other life by crystals.
7176. There were also shown me their species of oxen and
cows, which did not indeed differ much from those on our
N. 7178] SPIRITS AND INHABITANTS OF MERCURY 291
earth, but were smaller and in some respects resembled a kind
of deer.
7177. Being asked also about the sun of the world, how it
appears from their earth, they said that it appears large, and
that it appears larger there than from other earths : they said
that they can know this from the idea of other spirits about
the sun. They said further that they have a medium tempera-
ture, neither too hot nor too cold. I was then allowed to tell
them that it has been so provided of the Lord in order that
they may not be exposed to too much heat, by reason of their
earth being nearer the sun than other earths ; for heat does not
come from nearness to the sun, but from the height and conse-
quent density of the aerial atmosphere, as is evident from the
cold on high mountains, even in hot climates. Moreover heat
varies according to the direct or oblique incidence of the sun's
rays, as is evident from the seasons of winter and summer in
every region.
These are the things that have been granted me to know
about the spirits and inhabitants of the earth Mercury. At the
end of the following chapter I will speak of the spirits of the
planet Venus.
CHAPTER THE SIXTH.
THE DOCTRINE OF CHARITY.
7178. No one can know what good is, as understood in the
spiritual sense, unless he knows what love toward the neighbor
and love to God are; and no one can know what evil is, unless
he knows what the love of self and the love of the world are.
Nor can any one know from inward acknowledgment what the
truth is which is of faith, unless he knows what good is, and
unless he is in good ; nor can any one know what falsity is, un-
less he knows what evil is. Consequently no one can examine
himself unless he knows what good from its two loves is, and
what truth from good is ; and unless he knows what evil from
its two loves is, and what falsity from evil is.
292 EXODUS [N. 7179
7179. There are two faculties in man, one is called the un-
derstanding, and the other the will ; the will has been given
man for the sake of the good which is of love, and the under-
standing for the sake of the truth which is of faith; for the
good which is of love has relation to the will, and the truth
which is of faith has relation to the understanding ; the one fac-
ulty communicates in a wonderful way with the other. They
join themselves together in those who are in good and thence
in truth; and they also join themselves together in those who
are in evil and thence in falsity : with both classes these two
faculties make one mind. But it is otherwise with those who
are in truth as to faith, and in evil as to life; and also with
those who are in falsity as to faith, and in apparent good as
to life.
7180. Man is not allowed to divide his mind, and to sunder
these two faculties from each other ; that is, to understand and
speak truth, and to will and do evil ; for then one faculty would
look upward or toward heaven, and the other downward or
toward hell, and thus the man would hang between the two.
But let him know that the will carries him away, and the un-
derstanding favors. From all this it is evident how the case
is with faith and with love, and how with the state of man if
they are separated.
7181. Nothing is more necessary to man than to know
whether heaven be in him, or hell ; for in one or the other he
must live to eternity. In order that he may know this, it is
necessary that he should know what good is, and what evil, for
good makes heaven, and evil makes hell ; the doctrine of charity
teaches about both.
7182. Love to God is said, and by this is meant love to the
Lord, for there is no other God; the Father is in Him (John
xiv. 9-11), and the Holy of the Spirit is from Him (John xvi.
13-15).
N. 7182] CHAPTER VI. 293
CHAPTEK VI.
1. And Jehovah said unto Moses, Now shalt thou see what
I will do to Pharaoh; for by a strong hand shall he let them
go, and by a strong hand shall he drive them out of his land.
2. And God spake unto Moses, and said unto him, I am
Jehovah :
3. And I appeared unto Abraham, unto Isaac, and unto
Jacob, in God Shaddai; and by My name Jehovah I was not
known to them.
4. And I also set up My covenant with them, to give them
the land of Canaan, the land of their sojournings, wherein they
sojourned.
5. And moreover I have heard the groaning of the sons of
Israel, in that the Egyptians make them to serve ; and I have
remembered My covenant.
6. Wherefore say to the sons of Israel, I am Jehovah, and I
will lead you out from under the burdens of the Egyptians,
and I will liberate you from their service; and I will redeem
you with a stretched out arm, and with great judgments:
7. And I will take you to Me for a people, and I will be to
you for God, and ye shall know that I am Jehovah your God,
who leadeth you out from under the burdens of Egypt.
8. And I will bring you unto the land where I lifted up My
hand to give it to Abraham, to Isaac, and to Jacob, and I will
give it you for a heritage : I am Jehovah.
9. And Moses spake thus unto the sons of Israel; and they
heard not Moses for distress of spirit, and for hard service.
10. And Jehovah spake unto Moses, saying,
11. Come, speak unto Pharaoh king of Egypt, and let him
send the sons of Israel out of his land.
12. And Moses spake before Jehovah, saying, Behold the
sons of Israel have not heard me ; and how shall Pharaoh hear
me, and I am uncircumcised in lips ?
13. And Jehovah spake unto Moses and unto Aaron, and
gave them a command unto the sons of Israel, and unto Pha-
raoh king of Egypt, to lead forth the sons of Israel out of the
land of Egypt
294 EXODUS [N. 7182
14. These are the heads of their fathers' houses : the sons of
Reuben the firstborn of Israel ; Hanoch and Pallu, Hezron and
Carmi; these are the families of Reuben.
15. And the sons of Simeon ; Jemuel, and Jamin, and Ohad,
and Jachin, and Zohar, and Shaul the son of a Canaanitish
woman ; these are the families of Simeon.
16. And these are the names of the sons of Levi according
to their births ; Gershon, and Kohath, and Merari : and the years
of the life of Levi were a hundred and thirty and seven years.
17. The sons of Gershon; Libni and Shimei, according to
their families.
18. And the sons of Kohath ; Amram, and Izhar, and Hebron,
and Uzziel: and the years of the life of Kohath were a hun-
dred and thirty and three years.
19. And the sons of Merari; Mahli and Mushi. These are
the families of Levi according to their births.
20. And Amram took Jochebed his father's sister for a wo-
man ; and she bare him Aaron and Moses ; and the years of the
life of Amram were a hundred and thirty and seven years.
21. And the sons of Izhar; Korah and Nepheg, and Zichri.
22. And the sons of Uzziel; Mishael and Elzaphan, and
Sithri.
23. And Aaron took him Elisheba, the daughter of Amina-
dab, the sister of Nahshon, for a woman; and she bare him
Nadab and Abihu, Eleazar and Ithamar.
24. And the sons of Korah; Assir and Elkanah, and Abia-
saph; these are the families of the Korahites.
25. And Eleazar Aaron's son took him one of the daughters
of Putiel for a woman ; and she bare him Phinehas. These are
the heads of the fathers of the Levites according to their
families.
26. This is the Aaron and Moses to whom Jehovah said,
Lead forth the sons of Israel from the land of Egypt according
to their armies.
27. These are those who spake to Pharaoh king of Egypt, to
lead forth the sons of Israel from Egypt. This is the Moses
and Aaron.
28. And it was in the day that Jehovah spake unto Moses
in the land of Egypt,
N. 7182] CHAPTER VI. 295
29. And Jehovah spake unto Moses, saying, I am Jehovah;
speak thou unto Pharaoh king of Egypt all that I speak unto
thee.
30. And Moses said before Jehovah, Behold I am uncircum-
cised in lips, and how shall Pharaoh hear me ?
THE CONTENTS.
7183. The subject treated of in the preceding chapter was
that those who are of the Lord's spiritual kingdom were in-
fested by falsities, and at last because of these infestations
were near despair. Now they are encouraged with hope, and
with the promise that they are certainly to be liberated; this
is the subject treated of in the internal sense in the present
chapter; and this is signified by the words which Jehovah
spake unto Moses.
7184. Afterward is described the Lord's spiritual kingdom
as to faith and as to charity, and next as to doctrine, also as
to the reception of the law Divine. Reuben and Simeon and
their families represent the things of faith ; Levi and his fami-
lies those of charity ; Aaron and his families the things of doc-
trine ; and Moses those of the law Divine.
THE INTERNAL SENSE.
7185. Verse 1. And Jehovah said unto Moses, Now shalt
thou see what I will do to Pharaoh ; for by a strong hand shall
he let them go, and by a strong hand shall he drive them out of
his land. "And Jehovah said unto Moses," signifies instruc-
tion about the law Divine ; " Now shalt thou see what I will
do to Pharaoh," signifies manifest perception as to what shall
befall those who infest ; " for by a strong hand shall he let them
go," signifies that with all force and power they shall flee from
them; "and by a strong hand shall he drive them out of his
land," signifies that with' all force and power they shall make
them flee from their neighborhood.
296 EXODUS [N. 7186
7186. And Jehovah said unto Moses. That this signifies in-
struction about the law Divine, is evident from the significa-
tion of "Jehovah said," as being instruction from the Divine
(of which below); and from the representation of Moses, as
being the law Divine (see n. 6723, 6752, 7014). That "Jehovah
said unto Moses," signifies instruction about the law Divine, is
because at the end of the preceding chapter it was believed
from the law Divine, that it would come to pass that those who
are of the spiritual church would be immediately liberated from
infestations ; when yet it is according to order that the evil who
infest should be removed by degrees, and that they who are of
the spiritual church should be liberated by degrees ; for such is
the Divine order; and therefore such is the law Divine; for all
law Divine is of order, insomuch that whether we say the law
Divine, or the law of Divine order, it is the same. [2] Concern-
ing this law they who are of the spiritual church are now in-
structed, and that it is from this law that they are certain to
be liberated when the time and state according to order arrives.
That Moses (by whom is here represented the law Divine, such
as it is with those of the spiritual church when they are in a
state of infestations) believed from the law Divine that it would
come to pass that they would be immediately liberated from in-
festations, is plain from what he said at the close of the pre-
ceding chapter, namely, "Wherefore hast Thou done evil unto
this people ? why is this that Thou hast sent me ? and liberat-
ing Thou hast not liberated Thy people;" by which words is
signified that they were too much infested by falsities, when yet
the law proceeding from the Divine seems to say otherwise, and
that in this way they have not been released from a state of
infestations (n. 7165, 7166, 7169). [3] That those who are of
the spiritual church, and who are in the lower earth, would be
gradually liberated from infestations, and not immediately, is
because the evils and falsities that cling to them cannot other-
wise be removed, and goods and truths be insinuated in their
place ; for this is effected by many changes of state, thus suc-
cessively by degrees. They who believe that man can be im-
mediately introduced into heaven, and that this is solely of the
Lord's mercy, are very much mistaken. If this were possible,
all whatsoever who are in hell would be raised into heaven,
N. 71861 CHAPTER VL VER. 1 297
for the Lord's mercy extends to all. But it is according to order
that every one carries with him his life which he had lived in
the world, and his state in the other life is according to this ; and
that the mercy of the Lord flows in with all, but is diversely re-
ceived, and by those who are in evil, is rejected; and as in the
world they have imbued themselves with evil, they also retain
it in the other life, nor is amendment possible in the other life,
for the tree lies where it has fallen. From all this it is evident
that it is according to order that those who have lived in good,
and with whom there are also gross and impure things which
pertain to the love of the world and the love of self, cannot be
associated with those who are in the heavens until these things
have been removed. From all this it is evident that liberation
from infestations is effected successively by degrees.
7187. Now shalt thou see what I will do to Pharaoh. That
this signifies manifest perception as to what shall befall those
who infest, is evident from the signification of " seeing," as being
perception (see n. 2150, 3764, 4567, 4723, 5400), here manifest
perception, because it is said of instruction from the Divine;
from the signification of " what I will do," as being what shall
befall ; and from the representation of Pharaoh, as being those
who infest by means of injected falsities (n. 6651, 6679, 6683,
7107, 7110, 7126, 7142).
7188. For by a strong hand shall he let them go. That this
signifies that with all force and power they shall flee from them,
is evident from the signification of a " strong hand," as being all
force and power (that " hand" denotes power, see n. 878, 3387,
4931, 5327, 5328, 6947, 7011); and from the signification of
" letting them go," as being to flee from them. The case herein
is this. When the internals are deterred by punishments from
doing evils, they at last abstain from infestation, and desire to
leave those who are being infested, and to flee away ; but as it is
the sole delight of their life to do evil and to infest, they there-
fore cannot abstain unless they employ all force and power to
remove themselves ; for as the delight of any one's life is of his
love, it is of his life, and carries him away, nor can it be resisted
unless the undelight of punishment prevails over the delight
of doing evil ; hence come the punishments of the evil in the
other life.
298 EXODUS [N. 7189
7189. And by a strong hand shall he drive them out of his
land. That this signifies that with all force and power they
shall make them flee from their neighborhood, is evident from
the signification of a " strong hand," as being with all force and
power (of which just above, n. 7188) ; from the signification of
" driving them out," as being to put to flight ; and from the sig-
nification of "their land," as being their neighborhood. (That
the land where they of the spiritual church are infested by
falsities is near the hells which infest, and is called the " lower
earth," see n. 7090.) Hence "from their land" denotes from
their neighborhood.
7190. Verses 2-8. And God spake unto Moses, and said
unto him, I am Jehovah ; and I appeared unto Abraham, unto
Isaac, and unto Jacob, in God Shaddai ; and by My name Jeho-
vah I was not knoivn to them. And I also set up My covenant
with them, to give them the land of Canaan, the land of their
sojournings, wherein they sojourned. And moreover I have heard
the groaning of the sons of Israel, in that the Egyptians make
them to serve; and I have remembered My covenant. Where-
fore say to the sons of Israel, I am Jehovah, and I will lead
you out from under the burdens of the Egyptians, and I will
liberate you from their service ; and I will redeem you with a
stretched out arm, and with great judgments ; and I will take
you to Me for a people, and I will be to you for God, and ye shall
knoiv that I am Jehovah your God, who leadeth you out from
under the burdens of Egypt. And I will bring you unto the land
where I lifted up My hand to give it to Abraham, to Isaac, and
to Jacob, and I will give it you for a heritage : I am Jehovah.
"And God spake unto Moses," signifies what is new but con-
tinuous with what was before ; " and said unto him, I am Jeho-
vah," signifies confirmation from the Divine which is irrevo-
cable; "and I appeared unto Abraham, unto Isaac, and unto
Jacob, in God Shaddai," signifies the temptations of the Lord
as to the Human, and the temptations of the faithful, and after-
ward consolations ; " and by My name Jehovah I was not known
to them," signifies that they of the spiritual church in a state
of temptations did not think of the Divine things of the church;
" and I also set up My covenant with them," signifies even then
conjunction through the Divine Human of the Lord; "to give
N. 7190] CHAPTER VI. VERS. 2-8 299
them the land of Canaan," signifies by means of which con-
junction they would be uplifted into heaven; "the land of their
sojournings, wherein they sojourned," signifies where the things
of faith and charity are, concerning which they have been in-
structed, and according to which they have lived; "and more-
over I have heard the groaning of the sons of Israel," signi-
fies their grief from the combat; "because the Egyptians make
them to serve," signifies with those who are in falsities, who
are endeavoring to subjugate; "and I have remembered My
covenant," signifies release from them because of conjunction;
"wherefore say to the sons of Israel," signifies that the law
Divine shall give to those who are of the Lord's spiritual king-
dom to notice ; "I am Jehovah," signifies confirmation from the
Divine; ''and I will lead you out from under the burdens of
the Egyptians," signifies that the Lord will release them from
the infestations of those who are in falsities ; " and I will liber-
ate you from their service," signifies fully from the endeavor to
subjugate them; "and I will redeem you with a stretched out
arm," signifies leading forth from hell by virtue of Divine
power; "and with great judgments," signifies according to the
laws of order from the Divine Human of the Lord ; " and I will
take you to Me for a people," signifies that they shall be added to
those in heaven who serve the Lord there ; "and I will be to you
for God," signifies that they shall also receive the Diviiie ; " and
ye shall know that I am Jehovah your God," signifies a notic-
ing then that the Lord alone is God ; " who leadeth you out from
under the burdens of Egypt," signifies who has liberated from
infestations by falsities ; " and I will bring you unto the land
where I lifted up My hand to give it to Abraham, to Isaac, and
to Jacob," signifies an uplifting by the Divine power to heaven,
where the Divine Human of the Lord is all; "and I will give
it you for an inheritance," signifies the Lord's life there to eter-
nity ; " I am Jehovah," signifies confirmation from the Divine.
7191. And God spake unto Moses. That this signifies what
is new but continuous with what was before, is evident from the
fact that we often read in continuation of the text, " Jehovah
said," and "Jehovah spake," as also in this chapter, verse 1,
"Jehovah said unto Moses," in this verse, "God spake unto
Moses," and similarly in verses 10, 13, 28, 29, and also in other
300 EXODUS [N. 7191
places, which repetition signifies nothing else than something
new that begins there, which however is to be connected with
what goes before. (That "Jehovah said" denotes newness of
perception, see n. 2061, 2238, 2260.) Be it known that the
Word in its original tongue is devoid of stops, and therefore in-
stead of them there were such phrases ; and instead of the lesser
stops or distinctions there was "and," which is the reason why
this occurs so frequently. Angelic speech also is continuous,
with stops indeed, but such that what precedes is wonderfully
connected with what follows ; for angelic ideas are very full of
realities, and of countless things that are unutterable, and to
man, while in the world, incomprehensible; and therefore the
endings of the preceding periods can be fully connected with
the beginnings of the following ones ; and in this way one series
can be formed out of many. Astonishing and incredible to say,
the form of heaven is represented in the angelic discourse, and
therefore in all angelic discourse there is a harmony like that
of songs, which at every stop closes in a word of one syllable,
thus in a unity ; and I have been told that the reason of this is
that each and all things in heaven have relation to the one God
as to their end. From all this also it was evident that every-
thing of thought and of the consequent discourse flows in
through heaven from the Lord, and that from this there is such
a harmony in discourse closing in a unity.
7192. And said unto him, lam Jehovah. That this signifies
confirmation from the Divine which is irrevocable, can be seen
without explication ; for nothing can be confirmed by Jehovah,
that is, by the Lord, except by Himself : it cannot be confirmed
by heaven, because this is far beneath Him, still less by any-
thing in the world ; but in order that there may be Divine con-
firmation which is eternal and irrevocable, it must be by the
Divine Itself. Such confirmation, namely, "I am Jehovah,"
occurs frequently in Moses (as in Exod. xii. 12; Lev. xviii, 5, 6;
xix. 12, 14, 18, 28, 30, 32, 37; xx. 8; xxi. 12; xxii. 2, 3, 8, 30-33;
xxvi. 2, 45; Num. iii. 13, 41, 45). And in the prophets we read,
" Said Jehovah," by which likewise is meant confirmation by the
Divine (as in Isa. iii. 15; xiv. 22, 23; xvii. 6; xxii. 14, 25; xliii.
12; Iii. 5; Jer. ii. 22; iii. 1, 10, 13, 20; viii. 12; xii. 17; xiii. 25;
xxv. 7, 29; xvi. 16; xxiii. 7, 24, 29, 31; and many other places).
N. 7192] CHAPTER VI. VERS. 2-8 301
Confirmation by the Divine is also made by the Divine Human,
thus also by Himself, in Isaiah: —
God sware by His right hand and by the arm of His strength (xlii. 8).
7193. And I appeared unto Abraham, unto Isaac, and unto
Jacob, in God Shaddai. That this signifies the temptations of
the Lord as to the Human, and the temptations of the faithful,
and afterward consolations, is evident from the signification of
"appearing," or "being seen," when said of Jehovah, as being
perception from the Divine (see n. 2150, 3764, 4567, 5400) ; and
from the representation of Abraham, of Isaac, and of Jacob, as
being the Lord as to the Divine Itself, and as to the Divine Hu-
man (n. 6804, 6847) ; but here, as Jehovah speaks and says that
" He appeared to them," the Lord is signified as to the human,
that is, the human before it was made Divine. By " Abraham"
is signified the celestial in this human ; by " Isaac," the spirit-
ual; and by "Jacob," the natural. [2] That the Lord as to the
human is here meant by these, not as to the Divine Itself, nor
as to the Divine Human, is because the subject is temptations,
and the Lord as to the human before it was made Divine could
be tempted, but not as to the Divine Human, and still less as
to the Divine Itself; for the Divine is beyond all temptations.
The infernals who tempt cannot approach even the celestial
angels, for when they approach them, they are seized with
horror and anguish, and become as if half dead; and as they
cannot approach the celestial augels, and this by reason of the
Divine with them, much less can they approach the Divine
which is infinitely above the angelic. From all this it can be
seen that the Lord assumed an infirm human from the mother
in order that He might be tempted, and by temptations reduce
into order all things in heaven and in hell, and then at the same
time glorify His Human, that is, make it Divine. [3] (That
by " God Shaddai" are signified temptations, and afterward con-
solations, see n. 1992, 3667, 4572, 5628.) It is said "afterward
consolations," because it is from Divine order that comfortings
follow the pains of temptations, just as morning and dawn
follow evening and night. There is also a correspondence be-
tween them, for there are alternations of states in the other life,
as there are of the seasons in the world. States of temptations
302 EXODUS [N. 7193
and of infestations, and also states of desolations, are in the
other life evening and night; and states of consolations and
festivities are morning and dawn. That by the same words,
namely, "I appeared to Abraham, to Isaac, and to Jacob, in
God Shaddai," are also signified the temptations of the faithful,
and afterward consolations, is because the regeneration of man,
which is effected by means of temptations, is an image of the
glorification of the Lord (n. 3138, 3212, 3296, 3490, 4402, 5688) ;
therefore the things in the Word which are understood of the
Lord in the supreme sense, are understood of the faithful in the
relative internal sense.
7194. And by My name Jehovah I was not known to them,.
That this signifies that they of the spiritual church in a state
of temptations did not think of the Divine things of the church,
is evident from the signification of the "name Jehovah," as
being everything in one complex by which God is worshiped
(see n. 2724, 3006, 6674), thus everything Divine in the church.
By the " name Jehovah" is properly meant the Divine Human
of the Lord (see n. 2628, 6887), and because by this and from
it proceeds everything of faith and everything of love, which
are the Divine things in the church, this is, in one complex,
everything of Divine worship. And from the signification of
"not being known," as being not to be known, or not to be
thought of, that is to say, the Divine things of the church in
the state of temptations which are signified by " God Shaddai ;"
and therefore it is said that He was known to Abraham, Isaac,
and Jacob, but not by His name Jehovah. This is the internal
sense of these words ; but the external or historic sense is dif-
ferent, and from this latter sense it is evident that Abraham,
Isaac, and Jacob did not worship Jehovah, but God Shaddai
(n. 1992, 3667, 5628), and that Abraham knew not Jehovah
(see 1356, 2559). But that "Jehovah" is named in the histori-
cals concerning Abraham, Isaac, and Jacob, is because that
Word was written by Moses, to whom the name "Jehovah"
was made known, and in these historicals " Jehovah" is named
for the sake of the internal sense ; for everywhere in the Word
"Jehovah" is named when the subject treated of is the good of
love, whereas " God" is named when it is the truth of faith (n.
709, 732, 1096, 2586, 2769, 2807, 2822, 3921, 4402).
N. 71951 CHAPTER VI. VEHS. 2-8 303
7195. And I have also set up My covenant with them. That
this signifies even then conjunction through the Divine Human,
is evident from the signification of "covenant," as being con-
junction (see n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021,
6804) ; and from the representation of Abraham, Isaac, and
Jacob, who here are those with whom is the covenant, as being
the Divine Human of the Lord (n. 6804, 6847). From all this it
is evident what is the internal sense of these words ; the proxi-
mate, that the union of the Divine Itself is with the Divine
Human ; and from this the sense which follows — that there is
a conjunction through the Divine Human of the Divine Itself
with those who are of the spiritual church. For, as sometimes
previously shown, they who were of the spiritual church were
saved through the Divine Human of the Lord (n. 6854, 6914,
7035, 7091). It is said "even then," in order that this may be
joined with what immediately precedes, namely, that there was
conjunction then, when in a state of temptations they did not
think about the Divine things in the church; for the Lord is
more present in a state of temptations than out of this state,
although it appears otherwise (n. 840).
7196. To give them the land of Canaan. That this signifies
by means of which conjunction they would be uplifted into
heaven, is evident from the signification of "the land of Ca-
naan," as being the Lord's kingdom in the heavens, and as being
the church (see n. 1607, 3038, 3481, 3705, 4447, 6516). That
to be uplifted into heaven is signified by " giving that land,"
is plain, for they to whom heaven is given are lifted up.
7197. The land of their sojourning 's, wherein they sojourned.
That this signifies where the things of faith and charity are,
about which they have been instructed, and according to which
they have lived, is evident from the signification of " land," as
being the Lord's kingdom in the heavens and on earth (of which
just above, n. 7196), thus also the things of the Lord's kingdom,
which, it is known, are faith and charity, and therefore these
also are signified by the "land of Canaan" where the subject
treated of is the instruction and life which are signified by
"sojourning;" and from the signification of "sojourning," as
being instruction and life (n. 1463, 2025, 3672). From this it
is evident that by "the land of their sojournings wherein they
304 EXODUS [N. 7197
sojourned" is signified where the things of faith and charity
are, about which they have been instructed and according to
which they have lived. The case herein is this. In the other
life heaven is given to every one in accordance with the things
of faith and charity in him, for charity and faith make heaven
with every one ; but when it is said that charity and faith make
heaven, there is meant the life of charity and faith. But note
well that the life which has heaven in it, is a life according to
the truths and goods of faith about which the man has been
instructed. Unless these are the rules and principles of his
life, in vain does he look for heaven, no matter how he has
lived ; for without these truths and goods a man is like a reed
which is shaken by every wind ; for he is bent by evils equally
as by goods, because he has nothing of truth and good made
firm within him, whereby he may be kept by the angels in
truths and goods, and be withdrawn from the falsities and evils
which the infernals are continually injecting. In a word, the
life of Christian good is what makes heaven ; not a life of natu-
ral good.
7198. And moreover I have heard the groaning of the sons
of Israel. That this signifies their grief from the combat, is
evident from the signification of "groaning," as being grief
from combat; and from the representation of the sons of Israel,
as being those of the spiritual church who are infested by fal-
sities and are thence in combat.
7199. Because the Egyptians make them to serve. That this
signifies with those who are in falsities, who are endeavoring
to subjugate, is evident from the signification of " the Egyp-
tians," as being those who are in falsities (see n. 6692, 7097,
7107, 7110, 7126, 7142) ; and from the signification of "making
to serve," as being to endeavor to subjugate (n. 6666, 6670,
6671).
7200. And I have remembered My covenant. That this sig-
nifies that there was release from them because of conjunction,
is evident from the signification of "remembering the cove-
nant," namely, with Abraham, Isaac, and Jacob, to give them
the land of Canaan, as being liberation or release from the in-
festations signified by the servitudes in Egypt, and an uplift-
ing to heaven; and from the signification of "covenant," as
N. 7200] CHAPTER VI. VERS. 2-8 305
being conjunction (see n. 7195). It is said that because of the
conjunction they were to be liberated and uplifted into heaven;
for conjunction with the Lord is effected through faith and
love, because the truths of faith and the goods of love proceed
from the Lord, and the things which proceed from Him are
His, insomuch that they are Himself; and therefore they who
receive these things are conjoined with Him; and they who are
conjoined with Him cannot but be uplifted to Him, that is, into
heaven.
7201. Wherefore say to the sons of Israel. That this signi-
fies that the law Divine shall give to those who are of the Lord's
spiritual kingdom to notice, is evident from the representation
of Moses, to whom it is said that he " should say to the sons of
Israel," as being the law Divine (see n. 6723, 6752) ; from the
signification of" saying," as being to notice (n. 1791, 1815, 1819,
1822, 1898, 1919, 2080, 2506, 2515, 2619, 2862, 3509, 5877),
here to give to notice, because it is said of the law Divine that
it should "say;" and from the representation of the sons of
Israel, as being those who are of the Lord's spiritual kingdom
(n. 6426, 6637).
7202. I am Jehovah. That this signifies confirmation from
the Divine, is evident from what was said above (n. 7192).
7203. And I will lead you out from under the burdens of
the Egyptians. That this signifies that the Lord will release
them from the infestations of those who are in falsities, is
evident from the signification of "leading out," as being to re-
lease ; from the signification of " burdens," as being infestations
by falsities, thus combats (see n. 6757, 7104, 7105); and from
the signification of "the Egyptians," as being those who infest
by means of injected falsities (of which just above, n. 7199).
7204. And I will liberate you from their service. That this
signifies fully from the endeavor to subjugate, is evident from
the signification of "service," as being an endeavor to subju-
gate (see n. 6666, 6670, 6671).
7205. And I will redeem you with a stretched out arm. That
this signifies leading forth from hell by virtue of Divine power,
is evident from the signification of " redeeming," as being to
bring forth from hell (that "redemption" is said of bondage,
of evil, and of death — that men are released from these — thus
VOL. IX.— 20
306 EXODUS [N. 7205
that it is said of hell, and that the Lord as to the Divine
Human is called the " Redeemer," see n. 6281) ; and from the
signification of a "stretched out arm," as being Divine power.
That "arm" denotes power, see n. 478, 4931, 4932, 4934, 4935;
but that a " stretched out arm" denotes omnipotence or Divine
power, is because when an arm appears stretched out in the
heavens, there is represented power from the Divine ; and when
not stretched out, but bent, there is represented power in a gen-
eral sense. Hence then it is, that in the Word, Divine power
is very often expressed by a "stretched out arm," and by a
" strong hand," as in these passages : —
I have made the earth, the man, and the beast, that are upon the faces
of the earth, by My great power and by My stretched out arm (Jer.
xxvii. 5).
Ah, Lord Jehovih! behold Thou hast made the heaven and the earth
by Thy great power, and by Thy stretched out arm; no word is too won-
derful for Thee; and Thou hast led forth Thy people Israel out of the land
of Egypt by signs and miracles, and by a strong hand, and by a stretched
out arm (Jer. xxxii. 17, 21).
I will lead you out from the peoples, and will gather you out of the
lands wherein ye are scattered, by a strong hand and by a stretched out
arm (Ezek. xx. 34).
He led forth Israel from the midst of the Egyptians by a strong hand,
and a stretched out arm (Ps. cxxxvi. 11, 12; see also Deut. iv. 34; v. 15;
vii. 19; ix. 29; xi. 2; xxvi. 8; 1 Kings viii. 42; 2 Kings xvii. 36) .
7206. And with great judgments. That this signifies accord-
ing to the laws of order from the Divine Human of the Lord,
is evident from the signification of "judgments," as being
truths (see n. 2235, 6397), and in the supreme sense, where it
is said of the Lord, as being truths Divine; which truths are
nothing but the laws of order from the Divine Human of the
Lord, for all order is from Him, thus all the laws of order.
The whole heaven, consequently also the universe, is in accord-
ance with these laws. The laws of order, or the truths which
proceed from the Lord, in accordance with which is the whole
heaven, and the universe, are what are called "the Word by
which all things were made" (John i. 1-3); for the "Word"
denotes Divine truth proceeding from the Divine good of the
Divine Human of the Lord; and hence it is that all things in
the spiritual world and also in the natural world have relation
to truth, as can be seen by him who reflects. [2] By " great
N. 7206] CHAPTER VI. VERS. 2-8 307
judgments," in the proximate sense, are here meant the truths
according to which they shall be judged who have infested by
means of injected falsities, and who are signified by the "Egyp-
tians" and by "Pharaoh;" and there are also meant the truths
according to which they shall be judged who will be released
from the infestations, and who are signified by the "sons of
Israel." By these judgments they are condemned who are in
falsities from evil, and by these judgments they are saved who
are in truths from good. Not that the truths which proceed
from the Lord condemn any one, for all the truths which pro-
ceed from the Lord are from His Divine good, thus are nothing
but mercies. But as men do not receive the mercy of the Lord,
they expose themselves to condemnation, because they are then
in evils, and evils condemn'. Neither do the truths which pro-
ceed from the Lord save, if the man believes that he is saved
by virtue of the truths of faith with him, and not by virtue of
mercy; for man is in evils, and from himself is in hell, but by
virtue of the mercy of the Lord he is withheld from evil and
kept in good, and this by a strong force. That by "judgments"
both are signified, namely, the condemnation of the evil and the
salvation of the good, is plain from those passages in the Word
where the Last Judgment is treated of, as in Matt. xxv. 31-45,
and elsewhere.
7207. And I will take you to Me for ajteople. That this sig-
nifies that they shall be added to those in heaven who serve the
Lord there, is evident from the signification of "taking for a
people," when said by Jehovah or the Lord, as being to receive
among those who are in heaven ; for they who are in heaven are
called the " people of the Lord," and the same also when they
are in the world, because as to their souls they are then also in
heaven (see n. 687, 697, 3255, 4067, 4073, 4077). That by these
words is signified that they who are of the spiritual church
shall be added to those in heaven who there serve the Lord, is
because before the Lord's coming they had been detained in the
lower earth, and were uplifted into heaven when the Lord rose
again, and were then added to those who serve the Lord (n.
6854, 6914, 7090).
7208. And I will be to you for God. That this signifies that
they shall also receive the Divine, is evident from the significa-
308 EXODUS [N. 7208
tion of " being to them for God," when this is said by Jehovah
or the Lord, as being to receive the Divine ; for to all those who
are in heaven it is given to receive the Divine, that is, Divine
good and truth, thus wisdom and intelligence, consequently the
happiness of a life from uses, which are the exercises of charity.
These things are signified by " I will be to you for God."
7209. And ye shall know that I am Jehovah your God. That
this signifies a noticing then that the Lord alone is God, is evi-
dent from the signification of " knowing," as being to notice.
That " I am Jehovah your God" denotes that the Lord alone is
God, is because by " Jehovah" in the Word no other is meant
than the Lord (see n. 1343, 1736, 2921, 3023, 3035, 5663, 6281,
6303, 6905) ; and also because in heaven" they know and per-
ceive that the Lord is the Lord of heaven, and thus is the Lord
of the universe, as He Himself says in Matthew, that He "has
all power in the heavens and on earth" (xxviii. 18) ; and that
Jehovah "does not give His glory to any other than Himself"
(Isa. xlii. 8) ; also that He is " one with the Father" (John xiv.
9-11); and that the "Holy Spirit" is the holy which proceeds
from Him (John xvi. 13—15) ; thus that the Lord is the only God.
72 10. Who bringeth you out from, under the burdens of Egypt.
That this signifies who has liberated from infestations by fal-
sities, is evident from what was said above (n. 7203), where are
the like words.
7211. And I will bring you unto the land where I lifted up
My hand to give it to Abraham, to Isaac, and to Jacob. That
this signifies an uplifting by the Divine power to heaven, where
the Divine Human of the Lord is all, is evident from the sig-
nification of "bringing to the land," namely, to Canaan, as
being to uplift to heaven (that the "land of Canaan" denotes
the Lord's kingdom or heaven, see n. 7196) ; from the signifi-
cation of " lifting up the hand," when said of Jehovah or the
Lord, as being by Divine power (that "hand" denotes power,
see n. 878, 4931-4937, 5327, 5328, 6947, 7011) ; and from the
representation of Abraham, Isaac, and Jacob, as being the Lord
as to the Divine Itself and as to the Divine Human (n. 6804,
6847) ; here the Lord as to the Divine Human, because this is
the all in heaven. The reason why the Divine Human is the
all in heaven, is that no one there, not even an angel of the in-
N. 7211] CHAPTER VI. YERS. 2-8 309
most or third heaven, can have any idea about the Divine Itself,
according to the Lord's words in John : " No one hath ever seen
God" (i. 18) : "Ye have neither heard the voice of the Father
at any time, nor seen His shape" (v. 37). For the angels are
finite, and what is finite cannot have an idea of the Infinite ;
and therefore unless in heaven they had in respect to God the
idea of a human shape, they would have no idea, or an unbe-
coming one; and thus they could not be conjoined with the
Divine either by faith or by love ; and this being the case, in
heaven they perceive the Divine in a human form ; whence it
is that the Divine Human in the heavens is the all in their
regards, and hence is the all in their faith and love; whence
comes the conjunction through which is salvation (n. 6700).
7212. And I will give it you for an inheritance. That this
signifies the Lord's life there to eternity, is evident from the
signification of "inheritance," when predicated of heaven, as
being the Lord's life (see n. 2658) ; and because everything given
as an inheritance is the perpetual, and in heaven the eternal,
possession of him to whom it is given, because there they live
to eternity, the Lord's life there to eternity is signified. That
the Lord's life is in heaven, consequently that those who are
there are in His life, is because they are in the truth and good
which proceed from the Lord, and the good which is in the
truth is the Lord Himself, and the truth in which is the good
is the life from the Lord from which all live. From all this it
is evident that they who are in good and thence in truth, as are
all in the heavens, are in the Lord's life.
7213. I am Jehovah. That this signifies confirmation from
the Divine, is evident from what was said above (see n. 7192,
7202).
7214. Verses 9—13. And Moses spake thus unto the sons of
Israel ; and they heard not Moses for distress of spirit, and for
hard service. And Jehovah spake unto Moses, saying, Come,
speak unto Pharaoh king of Egypt, and let him send the sons
of Israel out of his land. And Moses spake before Jehovah,
saying, Behold the sons of Israel have not heard me ; and how
shall Pharaoh hear me, and I uncircumcised in lips ? And
Jehovah spake unto Moses and unto Aaron, and gave them a
command unto the sons of Israel, and unto Pharaoh king of
310 EXODUS [N. 7214
Egypt, to bring the sons of Israel out of the land of Egypt.
" And Moses spake thus unto the sons of Israel," signifies ex-
hortation from the law Divine to those who are of the Lord's
spiritual kingdom ; " and they heard not Moses," signifies that
they did not receive from faith and obedience ; " for distress of
spirit," signifies by reason of a state near to despair ; " and for
hard service," signifies by infestations from mere falsities;
" and Jehovah spake unto Moses, saying," signifies a continua-
tion; "Come, speak unto Pharaoh king of Egypt," signifies a
warning to those who infest by mere falsities; "and let him
send the sons of Israel out of his land," signifies that they may
go away and leave them; "and Moses spake before Jehovah,
saying," signifies the law from the Divine, and the thought
thence derived ; " Behold the sons of Israel have not heard me,"
signifies that the spiritual have not received the things an-
nounced to them ; " and how shall Pharaoh hear me ?" signifies
that they who are in falsities will not receive; "and I uncir-
cumcised in lips," signifies that to these I am impure; "and
Jehovah spake unto Moses and unto Aaron," signifies instruc-
tion anew from the law Divine, and at the same time from doc-
trine ; " and gave them a command unto the sons of Israel," sig-
nifies concerning the mandate to those who are of the Lord's
spiritual kingdom ; " and unto Pharaoh king of Egypt/' signifies
a warning to those who infest by mere falsities; "to bring the
sons of Israel out of the land of Egypt," signifies that they
are to be liberated.
7215. And Moses spake thus unto the sons of Israel. That
this signifies exhortation from the law Divine to those who are
of the Lord's spiritual kingdom, is evident from the significa-
tion of "speaking," as being exhortation, for he spake to them
what was commanded him by Jehovah ; from the representation
of Moses, as being the law Divine (see n. 6723, 6752) ; and from
the representation of the sons of Israel, as being the Lord's spir-
itual kingdom (n. 6426, 6637).
7216. And they heard not Moses. That this signifies that
they did not receive from faith and obedience, is evident from
the signification of "hearing," as being to receive from faith
and obedience. (That "to hear" denotes faith in the will and
act, and obedience, see n. 2542, 3869, 4652-4660, 5017.)
N. 7217] CHAPTER VI. VERS. 9-13 311
7217. For distress of spirit * That this signifies by reason
of a state near to despair, is evident from the signification of
"distress of spirit," as being a state near to despair, for they
who are in this state, are in distress of spirit. That this state
is signified by the burden laid on the sons of Israel by Pharaoh,
that they should search for themselves straw to make brick, was
shown at the end of the preceding chapter. That distress of
spirit denotes a state near to despair, can be seen from the fact
that they who are in a state near to despair are in internal
anxiety, and are then actually in shortness of breath. In the
external sense this condition is a compression of the breast, and
from this as it were a difficulty of breathing ; but in the internal
sense it is anxiety on account of the deprivation of the truth
which is of faith, and of the good which is of charity, and from
this is a state near to despair. (That a state of compression
in respect to the breathing, and anxiety on account of the de-
privation of the truth of faith and the good of charity, corre-
spond to each other, as a natural effect in the body from a spir-
itual cause in the mind, can be seen from what has been shown
above, n. 97, 1119, 3886, 3887, 3889, 3892, 3893.) That the
deprivation of spiritual truth and good gives birth to such
anxiety, and consequently to such distress, cannot be believed
by those who are not in faith and charity; for these suppose
that to be in distress on this account is weakness and sickliness
of mind. The reason is that they do not place anything real
in faith and charity, nor therefore in those things which belong
to their souls and to heaven, but only in wealth and eminence,
thus in the things of the body and the world. They also think,
"What are faith and charity but mere words? "What is con-
science even? To feel distressed by these things is the same as
being distressed by such things as a man sees within him from
the silly creations of his fancy, and which he imagines to have
some existence, although they have not any. Wealth and high
position we can see with our eyes, and we know that they ex-
ist by the pleasure they afford, for they excite in our whole
bodies an expansion and a fulness of joy." So think merely
natural men, and so do they speak among themselves. But
spiritual men think differently, for these have their chief life
* Or " shortness of breath."
312 EXODUS [N. 7217
in their spirit, thus in the things that belong to their spirit,
that is, in faith and charity; and therefore when they believe
themselves deprived of the truths and goods of faith and charity,
they are affected with anguish, as are they who are in the an-
guish of death, for they see before them spiritual death, that is,
damnation. As before said, to the merely natural these persons
appear weak and sickly in spirit, but they are strong and
healthy ; whereas they who are merely natural appear to them-
selves strong and healthy, and also are so as to the body, but
as to the spirit they are quite weakly, because spiritually dead.
If they could see what kind of a spirit they have, they would
acknowledge it to be so; but they do not see the spirit until
the body has died.
7218. And for hard service. That this signifies by infesta-
tions from mere falsities, is evident from the signification of
"service," as being infestation by falsities (see n. 7120, 7129) ;
thus "hard service" denotes infestation by mere falsities; for
they who are infested by mere falsities, and are not revived by
truths whereby the falsities may be shaken off (and yet their life
is the life of the truth which is of faith and of the good which
is of charity), are in the greatest anguish, and so long as they are
in this state, they are as it were in hard service. Hence it is
that such infestations are signified by "hard service." Be it
known that everything of thought flows in, but when spirits
are in a state of evening and night, their thought is then in a
forced state, they being then compelled to think of the falsities
which are being injected, and not being able to at all loose them-
selves from this compulsion. But when it is the state of morn-
ing and midday with them, their thought is in a free state, for
then they are allowed to think of things which they love, thus
of the truths and goods of faith and charity, for these belong
to their love. (That this freedom is that which belongs to the
love, see n. 2870-2893.)
7219. And Jehovah spake unto Moses, saying. That this sig-
nifies a continuation, is evident from what was said above (n.
7191).
7220. Come, speak unto Pharaoh king of Egypt. That this
signifies a warning to those who infest by mere falsities, is evi-
dent from the signification of "speaking," when from Divine
N. 7220] CHAPTER VI. VERS. 9-13 313
command, as being a warning; and from the representation of
Pharaoh, as being those who infest by falsities (see n. 7107,
7110, 7126, 7142) ; and because by mere falsities, it is said,
" Pharaoh king of Egypt" for by " king" is signified in the genu-
ine sense truth, and in the opposite sense, falsity (n. 2015,
2069).
7221. And let him send the sons of Israel out of his land.
That this signifies that they may go away and leave them, is
evident from the signification of " sending," as being to go away
and leave ; from the representation of the sons of Israel, as be-
ing those of the spiritual church (of which frequently above) ;
and from the signification of the " land of Egypt," as being a
state of infestations : from all which it is evident that by " send-
ing the sons of Israel out of his land" is signified that they
should leave those who are of the spiritual church, and not
infest them.
7222. And Moses spake before Jehovah, saying. That this
signifies the law from the Divine, and the thought thence
derived, is evident from the signification of "speaking," as
being thought (see n. 2271, 2287, 2619) ; and from the repre-
sentation of Moses, as being the law from the Divine (n. 6771,
6827).
.7223. Behold the sons of Israel have not heard me. That
this signifies that the spiritual did not receive the things an-
nounced to them, is evident from the representation of the sons
of Israel, as being the spiritual, that is, those who are of the
Lord's spiritual church (see n. 6426, 6637) ; and from the sig-
nification of "not hearing," as being not to receive from faith
and obedience (of which above, n. 7216) ; that it denotes the
things announced to them, that is, about liberation, is evident.
7224. And how shall Pharaoh hear me? That this signifies
that they who are in falsities will not receive, is evident from
the signification of "not hearing," as being not to receive, (see
just above, n. 7223) ; and from the representation of Pharaoh,
as being those who are in falsities (n. 6651, 6679, 6683, 7107,
7110, 7126, 7142). That by Pharaoh are represented those who
are in falsities and infest, thus many, is because the king is the
head of the people, and therefore by the king is signified the
same as by the people (n. 4789).
314 EXODUS [N. 7225
7225. And I uncircumcised in lips. That this signifies that
to these I am impure, is evident from the consideration of
"being uncircumcised," as being to be impure, for by circum-
cision was represented purification from filthy loves, that is,
from the loves of self and of the world (n. 2039, 2632, 2799,
4462, 7045), and hence they who were not circumcised and
were called "uncircumcised," represented those not purified
from 'these loves, thus the impure (n. 3412, 3413, 4462, 7045) ;
and from the signification of " lips," as being things of doctrine
(n. 1286, 1288). Thus by "uncircumcised in lips" is signified
to be impure in respect to the things which belong to doctrine,
for " uncircumcised" is said both of doctrine and of life. Hence
the ear is called " uncircumcised," in Jeremiah : —
Upon whom shall I speak and testify, and they will hear? behold their
ear is uncircumcised, and they cannot hearken; behold the Word of
Jehovah is become a reproach, they do not want it (vi. 10).
And the heart is called "uncircumcised" in the following pas-
sages : —
All the house of Israel are uncircumcised in heart (Jer. ix. 26).
Ye bring in the sons of the stranger, uncircumcised in heart and uncir-
cumcised in flesh, that they may be in My sanctuary (Ezek. xliv. 7).
Then their uncircumcised heart shall be humbled (Lev. xxvi. 41).
[2] From these passages it is evident that "to be uncircum-
cised" denotes to be impure; and as everything impure is from
impure loves, which are the love of the world and the love of
self, therefore by "uncircumcised" is signified that which im-
pedes the influx of good and truth. Where these loves are, the
inflowing good and truth are extinguished, for they are contra-
ries, like heaven and hell. Hence by the " uncircumcised ear"
is signified disobedience, and by the " uncircumcised heart" the
rejection of good and truth, which is especially the case when
these loves have fortified themselves with falsity as with a wall.
[3] That Moses, because he stammered, calls himself "uncir-
cumcised in lips," is for the sake of the internal sense, that
thereby might be signified that they who are in falsities, who
are represented by Pharaoh, would not hearken to the things
that would be said to them from the law Divine, because they
who are in falsities call the truths which are of the law Divine,
falsities ; and the falsities which are contrary to the truths of
N. 7226] CHAPTER VI. VERS. 9-13 315
the law Divine they call truths, for they are wholly in the oppo-
site. Hence by them the truths of doctrine are not perceived
otherwise than as impure ; even heavenly loves appear to them
impure. Moreover when they approach any heavenly society,
they have an offensive smell, and when they are sensible of it,
they suppose that it emanates from the heavenly society, al-
though it is from themselves ; for an offensive smell is not per-
ceived except near its opposite.
7226. And Jehovah spake unto Moses and unto Aaron. That
this signifies instruction anew from the law Divine, and at the
same time from doctrine, is evident from the signification of
" speaking," as being instruction anew, for in what now follows
they are instructed what they shall do ; from the representation
of Moses, as being the law Divine (n. 6723, 6752) ; and from the
representation of Aaron, as being the doctrine of good and truth
(n. 6998). The distinction between the law Divine and doc-
trine may be seen above (n. 7009, 7010, 7089).
7227. And gave them a command unto the sons of Israel.
That this signifies concerning the mandate to those who are
of the Lord's spiritual kingdom, is evident from the significa-
tion of " to command," as being a mandate ; and from the rep-
resentation of the sons of Israel, as being those who are of the
Lord's spiritual kingdom (of which frequently above).
7228. And unto Pharaoh king of Egypt. That this signi-
fies a warning to those who infest by mere falsities, is evident
from the signification of " speaking," when from Divine com-
mand to those who are in falsities, as being a warning (see n.
7220) ; and from the representation of Pharaoh, when he is also
called " king of Egypt," as being those who infest by mere fal-
sities (of which above, n. 7220).
7229. To briny the sons of Israel out of the land of Egypt.
That this signifies that they are to be liberated, is evident
without explication.
7230. Verses 14-25. These are the heads of their fathers'
houses ; the sons of Reuben the firstborn of Israel ; Hanoch and
Pallu, Hezron and Carmi; these are the families of Reuben.
And the sons of Simeon; Jemuel and Jamin, and Ohad and
Jachin, and Zohar, and Saul the son of a Canaanitish woman ;
these are the families of Simeon. And these are the names of
316 EXODUS [N. 7230
the sons of Levi according to their births ; Gershon, and Kohath,
and Merari : and the years of the life of Levi were a hundred
thirty and seven years. The sons of Gershon ; Libni and Shimei,
according to their families. And the sons of Kohath ; Amram
and Izhar, and Hebron, and Uzziel ; and the years of the life
of Kohath were a hundred thirty and three years. And the sons
of Merari; Mahli and Mushi. These are the families of Levi
according to their births. And Amram took him Jochebed his
father's sister for a woman; and she bare him Aaron and
Moses ; and the years of the life of Amram were a hundred and
thirty and seven years. And the sons of Izhar ; Korah, and Ne-
pheg, and Zichri. And the sons of Uzziel ; Mishael, and Elza-
phan, and Sithri. And Aaron took him Elisheba, the daughter
of Amminadab, the sister of Nahshon, for a woman ; and she
bare him Nadab, and Abihu, and Eleazar, and Ithamar. And the
sons of Korah ; Assir and Elkanah, and Abiasaph ; these are the
families of the Korahites. And Eleazar Aaron's son took him
one of the daughters of Putiel for a woman ; and she bare him
Phinehas. These are the heads of the fathers of the Levites
according to their families. [2] "These are the heads of their
father's houses," signifies the chief things of the church ; " the
sons of Reuben the firstborn of Israel ; Hanoch and Pallu, Hez-
ron and Carmi," signifies the things that are of faith in the
understanding; "these are the families of Reuben/' signifies
the truths thereof ; " and the sons of Simeon ; Jemuel and Ja-
min, and Ohad and Jachin, and Zohar," signifies the things
that are of faith in act; "and Shaul the son of a Canaanitish
woman," signifies the things that are of truth in act outside the
church; "these are the families of Simeon," signifies the truths
and goods thereof; "arid these are the names of the sons of Levi
according to their births ; Gershon, and Kohath, and Merari,"
signifies the things that are of charity; "and the years of the
life of Levi were a hundred thirty and seven years," signifies
the quality and state: [3] "The sons of Gershon; Libni and
Shimei, according to their families," signifies the first class of
the derivations of good and of the derivative truth; "and the
sons of Kohath; Amram and Izhar, and Hebron, and Uzziel,"
signifies the second class of the derivations of good and of the
derivative truth; "and the years of the life of Kohath were a
N. 7230] CHAPTER VI. VERS. 14-25 317
hundred thirty and three years," signifies the quality and state ;
"and the sons of Merari; Mahli and Mushi," signifies the third
class of the derivations of good and of truth; "these are the
families of Levi according to their births," signifies that these
are goods and truths from charity ; " and Aniram took him Jo-
chebed his father's sister for a woman," signifies the conjunc-
tion of derived good with kindred truth; "and she bare him
Aaron and Moses," signifies that hence they had the doctrine
of the church and the law from the Divine ; " and the years of
the life of Amram were a hundred and thirty and seven years,"
signifies the quality and state. [4] "And the sons of Izhar;
Korah, and Nepheg, and Zichri," signifies a successive deriva-
tion from the second class, in respect to good and the deriva-
tive truth ; " and the sons of Uzziel ; Mishael, and Elzaphan, and
Sithri," signifies the second successive derivation from the same
class in respect to good in truth; "and Aaron took him Eli-
sheba, the daughter of Amminadab, the sister of Nahshon, for
a woman," signifies the doctrine of the church, and how good
and truth were there conjoined ; " and she bare him Nadab, and
Abihu, and Eleazar, and Ithamar," signifies the derivations of
faith and charity, and their quality. [5] "And the sons of
Korah ; Assir and Elkanah, and Abiasaph," signifies a repeated
derivation from the second class ; " these are the families of the
Korahites," signifies the quality of the goods and truths, " and
Eleazar Aaron's son," signifies doctrinal things derived from
the very doctrine of charity; "took him one of the daughters
of Putiel for a woman," signifies the conjunction of good and
truth in these doctrinal things ; " and she bare him Phinehas,"
signifies the derivation thence; "these are the heads of the
fathers of the Levites according to their families," signifies the
chief things of the church in respect to charity, and the faith
thence derived.
7231. As these are mere names it is needless to unfold them
in detail ; and besides it has been already shown what is repre-
sented by Reuben, Simeon, Levi, Aaron, and Moses ; their sons
and grandsons, who are here named, being merely the deriva-
tions therefrom. (That Reuben represents faith in the under-
standing, see n. 3861, 3866, 4731, 4734, 4761 ; that Simeon rep-
resents faith in the will and in act, n. 3769-3872, 4497, 4502,
318 EXODUS [N. 7331
4503, 5482, 5626, 5630; Levi, charity, n. 3875, 3877, 4497, 4502,
4503; Aaron, the doctrine of the church, n. 6998, 7009, 7089;
and Moses, the law from the Divine, n. 6771, 6827.) The reason
why mention is here made of Reuben, Simeon, Levi, and their
sons, and not the rest of the fathers of the tribes with their
sons in order, cannot be known except from the internal sense.
That this enumeration was made in this chapter to make known
the nativity of Aaron and Moses is evident; but for this the
genealogy of Levi would have sufficed, for the genealogy of
Reuben, Simeon, and their sons contributes nothing thereto.
But the reason (which is seen from the internal sense alone) is
that the subject treated of is the spiritual church, which is rep-
resented by the sons of Israel, which church begins with man
by means of faith in knowledge and next in understanding,
which faith is represented by Reuben and his sons : afterward,
when the church grows with man, this faith passes into the
will, and from the will into act, and then the man wills the
truth which is of faith and does it because it has been so com-
manded in the Word; this stage of faith is represented by
Simeon : lastly, in his will, which is new, there is perceived the
affection of charity, so that he wills to do what is good, not as
before from faith, but from charity toward the neighbor; for
when the man is being regenerated thus far, he is then a man
of the spiritual church, for the church is then in him ; this char-
ity with its affection is what is represented by Levi. Hence
then it is that the families of Reuben and also of Simeon are
enumerated, and lastly the family of Levi, by whom as before
said is represented charity, which is the very spiritual of the
church. Aaron represents the external of this church, and Mo-
ses the internal; the internal of the church is called the law
from the Divine, and the external is called the derivative doc-
trine. The law from the Divine, which is the internal of the
church, is also the Word in the internal sense ; and the deriva-
tive doctrine is the Word in the external sense. (That these
are represented by Moses and Aaron, see n. 7089.)
7232. Verses 26-30. This is the Aaron and Moses to whom
Jehovah said, Lead forth the sons of Israel from the land of
Egypt according to their armies. These are they who spake to
Pharaoh kiny of Egypt, to lead forth the sons of Israel from
N. 7232] CHAPTER VI. VERS. 26-30 319
Egypt. This is the Moses and Aaron. And it was in the day
that Jehovah spake unto Moses in the land of Egypt. And Jeho-
vah spake unto Moses, saying, I am Jehovah ; speak thou unto
Pharaoh king of Egypt all that I speak unto thee. And Moses
said before Jehovah, Behold I am uncircumcised in lips, and how
shall Pharaoh hear me? "This is the Aaron and Moses," sig-
nifies that from them was doctrine and the law Divine with
that church ; " to whom Jehovah said," signifies from whom was
the command; "Lead forth the sons of Israel from the land of
Egypt," signifies that those who are of the Lord's spiritual king-
dom should be liberated ; " according to their armies," signifies
according to the genera and species of good in truths; "these
are they who spake to Pharaoh king of Egypt," signifies a
warning from them to those who infest by mere falsities ; " to
lead forth the sons of Israel from Egypt," signifies that they
should leave, and not infest them; "this is the Moses and
Aaron," signifies that this was from the law from the Divine,
and from the doctrine thence derived ; " and it was in the day
that Jehovah spake unto Moses in the land of Egypt," signifies
the state of the church then when command was given through
the law from the Divine to those who are of the Lord's spirit-
ual kingdom, when as yet they were in proximity to those who
are in the hells ; " and Jehovah spake unto Moses, saying," sig-
nifies instruction from the Divine; "I am Jehovah," signifies
Divine confirmation ; " speak thou unto Pharaoh king of Egypt
all that I speak unto thee," signifies warnings to those who in-
fest by mere falsities given by the things that flow in from the
Divine; "and Moses said before Jehovah," signifies thought
about the law Divine among those who are in falsities ; " Be-
hold I am uncircumcised in lips," signifies that it is impure;
" and how shall Pharaoh hear me ?" signifies that thus they who
are in falsities will not receive.
7233. This is the Aaron and Moses. That this signifies that
from them is doctrine and the law Divine with that church, is
evident from the representation of Aaron, as being the doctrine
of the church (see n. 6998, 7009, 7089) ; and from the representa-
tion of Moses, as being the law Divine (see n. 6723, 6752). These,
namely, the law Divine and doctrine, with those of the spirit-
ual church, arise chiefly from the Word, but still with reference
320 EXODUS [N. 7233
to the faith and charity that had existed with its founders.
It is said "from them," but it is not meant from Aaron and
Moses, but from the charity and faith which are represented
by Levi, Simeon, and Reuben (of whom just above). [2] In
respect to this matter, be it known further that the doctrine
of the spiritual church is not that of truth Divine itself, be-
cause those who are of the spiritual church have no perception
of truth Divine, as have those who are of the celestial church ;
but instead of -this perception they have conscience, which is
formed from the truth and good which they have acknowl-
edged within their own church, of whatever kind these may
be. (That those who are of the spiritual church are relatively
in obscurity in respect to the truths of faith, see n. 86, 2708,
2715, 2716, 2718, 2831, 2935, 2937, 3241, 3246, 3833, 6289, 6500,
6865, 6945.) Hence it is that every one within the spirit-
ual church acknowledges as the truth of faith that which its
founders have dictated, nor do they search further from the
Word whether it be the very truth ; and moreover if they did
search they would not find it unless they had been regenerated
and at the same time enlightened in an especial manner; and
this for the reason that their intellectual can indeed be enlight-
ened, but the new will cannot be affected with any other good
than that which has been formed by means of conjunction with
the truth received within the church. For their own will has
been destroyed, and a new will has been formed in the intel-
lectual part (see n. 863, 875, 1023, 1043, 1044, 1555, 2256, 4328,
5113) ; and when their own will has been separated from the
new will which is in the intellectual part, the light in this is
feeble, such as is the nocturnal light from the moon and stars
compared with the diurnal light from the sun. Hence also it
is that by the " moon" in the Word, in the internal sense, is
meant the good of spiritual love, and by the " sun" the good of
celestial love (n. 30-38, 1529-1531, 2495, 4060). [3] The case
being so with the spiritual church, it is not to be wondered at
that with most persons faith is the essential of the church, and
not charity, and also that they have no doctrine of charity.
Their doctrinal things being from the Word does not make them
Divine truths, for from the sense of the letter of the Word any
doctrinal thing whatever can be hatched, and that which favors
N. 7233] CHAPTER VI. VERS. 26-30 321
the concupiscences can be readily learned; thus also what is
false can be taken for what is true, as is the case with the doc-
trinal things of the Jews, of the Socinians, and of many others ;
but not so if doctrine is formed from the internal sense. The
internal sense is not only that sense which lies concealed in the
external sense, as has heretofore been shown, but is also that
which results from a number of passages of the sense of the
letter rightly collated, and which is discerned by those who are
enlightened by the Lord in respect to their intellectual. For
the enlightened intellectual discriminates between apparent
truths and real truths, especially between falsities and truths,
although it does not judge about real truths in themselves.
But the intellectual cannot be enlightened unless it is believed
that love to the Lord and charity toward the neighbor are the
principal and essential things of the church. He who proceeds
from the acknowledgment of these, provided he himself is in
them, sees innumerable truths ; nay, he sees very many secrets
disclosed to him, and this from interior acknowledgment, accord-
ing to the degree of the enlightenment from the Lord.
7234. To whom Jehovah said. That this signifies a com-
mand, is evident from the signification of "Jehovah said," as
being a command (see n. 7036).
7235. Lead forth the sons of Israel from the land of Egypt.
That this signifies that those who are of the Lord's spiritual
kingdom should be liberated, namely, from the proximity of
those who are in falsities, is evident from the signification of
"leading forth," as being to liberate; from the representation
of the sons of Israel, as being those who are of the Lord's spir-
itual kingdom (see n. 6426, 6637, and also n. 6862, 6868, 7035,
7062, 7198, 7201, 7215, 7223) ; and from the signification of " the
land of Egypt," as being where the falsities are from which
come the infestations.
7236. According to their armies. That this signifies accord-
ing to the genera and species of good in truths, is evident from
the signification of "armies," as being the truths which are of
faith (see n. 3448). But the goods of the spiritual church are
in their essence nothing else than truths, for these are called
goods when the life is according to them. Hence by " armies,"
when said of the regenerate within the spiritual church, are sig-
VOL. IX.— 21
322 EXODUS [N. 7236
nified the goods of truth, or goods in truths. The reason why it
is said that the sons of Israel were to be "led forth according
to their armies," is that it is said of them when going out of
Egypt ; in the internal sense when they come out of combats
with falsities, thus after they have waged spiritual warfare. By
their being "led forth according to their armies" is properly
meant that they were to be classified as to goods in truths, thus
into classes according to the qualities of good, and this in order
that they might represent the Lord's kingdom in the heavens,
where all have been classified and allotted a place in the Grand
Man according to the quality of the good, both generically and
specifically. [2] From the heavens (as all there have been clas-
sified according to goods) it can be seen how manifold and va-
rious good is, for it is so various that one is never in the like
good with another; nay, if myriads of myriads were multiplied
to eternity, the good of one would not be like that of another ;
just as one person has not the like face as another; moreover
in the heavens good forms the faces of the angels. That there
is perpetual variety is because every form consists of various
distinct things, for if two things were exactly alike, they could
not be two things, but one. Hence also it is that in nature there
is never one thing in every respect like another. [3] That
which makes good so various is truth; for when truth is con-
joined with good it qualifies it. The reason why truth is so
manifold and various that it can so greatly vary good, is that
truths are countless, and interior truths are in a different
form from exterior truths, and because the fallacies which are
of the external senses adjoin themselves, and also falsities
which are of concupiscences. Seeing then that truths are so
countless, it can be seen that by means of the conjunctions
so many varieties arise that one thing can never be the same
as another. This is clear to him who knows that from only
twenty-three letters, put together in different ways, there can
arise the words of all languages, and even with a perpetual
variety if there were thousands of languages. What then may
not arise from thousands and myriads of various things such
as truths. And this is confirmed by the common maxim, " many
men many minds," that is, there are as many diversities of
ideas as there are men.
N. 7237] CHAPTER VI. VERS. 26-50 323
7237. These are they ivho spake to Pharaoh king of Egypt.
That this signifies a warning from them to those who infest by
mere falsities, is evident from what was said above (n. 7228),
where are the like words.
7238 . To lead forth the sons of Israel from Egypt. That this
signifies that they should leave and not infest them, is evident
from the signification of "to be led forth," as being to be lib-
erated (as above, n. 7235), thus that they should leave and not
infest ; from the representation of the sons of Israel, as being
those of the spiritual church (of which just above, n. 7235);
and from the signification of " Egypt," as being falsity from
which comes infestation (of which also above).
7239. This is the Moses and Aaron. That this signifies that
this was from the law from the Divine, and from the doctrine
thence derived, is evident from the representation of Moses, as
being the law from the Divine (see n. 6771, 6827) ; and from
the representation of Aaron, as being the doctrine thence de-
rived (n. 6998, 7009, 7089).
7240. And it was in the day that Jehovah spake unto Moses
in the land of Egypt. That this signifies the state of the church
then, when commandment was given through the law from the
Divine to those who were of the Lord's spiritual kingdom, when
yet they were in proximity to those who are in the hells, is evi-
dent from the signification of "day," as being state (see n.
23, 487, 488, 493, 893, 2788, 3462, 3785, 4850, 6110), here the
state of the church, because this is the subject treated of; from
the signification of " Jehovah spake," as being a command, here
to those of the Lord's spiritual kingdom ; from the representa-
tion of Moses, as being the law from the Divine (n. 6771, 6827) ;
and from the signification of "the land of Egypt," as being
where they who were of the Lord's spiritual kingdom were in-
fested by falsities : that this was in the lower earth, which is
near the hells, may be seen above (n. 7090). The land of Egypt,
where the sons of Israel were, and which was called "Goshen,"
signifies that lower earth; but where the Egyptians were, sig-
nifies the hells around, from which came the infestations by
falsities.
7241. And Jehovah spake unto Moses, saying. That this sig-
nifies instruction from the Divine, is evident from the signifi-
324 EXODUS [N. 7241
cation of "Jehovah speaking," as being instruction anew (see
n. 7226) ; and from the representation of Moses, as being the
law from the Divine (n. 6771, 6827).
7242. I am Jehovah. That this signifies Divine confirma-
tion, is evident from what was said above (n. 7192, 7202).
7243. Speak thou unto Pharaoh king of Egypt all that I
speak unto thee. That this signifies warnings given from the
things that flow in from the Divine, to those who infest by mere
falsities, is evident from the signification of " speaking," when
it is to those who are in falsities, as being a warning (as above,
n. 7220) ; from the representation of Pharaoh king of Egypt,
as being those who infest by mere falsities (n. 7220, 7228);
and from the signification of " all that I speak unto thee," as
being the things which flow in from the Divine.
7244. And Moses said before Jehovah. That this signifies
thought about the law Divine with those who are in falsities,
is evident from the signification of " saying," as being thought
(see n. 7094); and from the representation of Moses, as being
the law Divine (n. 6723, 6752). That it denotes thought about
the law Divine with those who are in falsities, is plain from the
series as continued in what follows ; for when the word " said"
is used, and thereby is signified thought, that which follows is
involved, here that the law Divine is impure to those who are
in falsities.
7245. Behold, I am uncircumcised in lips. That this signifies
that it is impure, namely, the law Divine to those who are in
falsities, and that and how shall Pharaoh hear me, signifies that
thus they who are in falsities will not receive, is evident from
what was said above (n. 7224, 7225), where are the same words.
Moses calling himself " uncircumcised in lips," in the internal
sense signifies that the law Divine appears impure to those who
are in falsities (according to what was shown above, n. 7225) ;
but in the historic sense, in which Moses as the head repre-
sents the posterity from Jacob, and that which is of the church
with them (as above, n. 7041), "uncircumcised in lips" signifies
that the Divine worship with that nation was such. For the
worship with that nation was impure, because they worshiped
external things, and utterly rejected internal ones, which are
faith and charity; nay, they spat out the very knowledges of
N. 7245] CHAPTER VI. VERS. 26-30 325
internal things, just as they did all those things which the
rituals signified and represented. And as they were of this
nature, their worship was impure, for they worshiped Jehovah
from the love of self and the love of the world, but not from
love to Him and from love toward the neighbor. In the his-
toric sense, this worship is signified by Moses calling himself
" uncircumcised in lips," but in the internal sense the signifi-
cation has been unfolded above (n. 7225).
ON THE INHABITANTS AND SPIRITS OF THE PLANET VENUS.
7246. In the planet Venus there are two kinds of men, of
contrary disposition, one kind savage and almost like wild
beasts, and the other gentle and humane. They who are savage
and almost like wild beasts appear on the side of the planet
looking our way ; but they who are gentle and humane, on the
opposite side. Be it known, however, that they so appear ac-
cording to the states of their life, for the state of life makes
all the appearance of place and space.
7247. In the idea of spirits the planet Venus appears to the
left, a little behind, at some distance from this earth. It is said
" in the idea of spirits" because neither the sun of the world
nor any planet appears to any spirit; but spirits merely have
an idea that they exist, and according to this idea they appear —
the sun of the world behind them as something very dark, the
planets not moving about, as in the world, but constant in their
places (see n. 7171).
7248. I have been told that the inhabitants of that planet
who when they die and become spirits appear on this side, are
very much delighted with plunder, and especially with eating
of their plunder; their delight when they think about eating
of their plunder was communicated to me, and I noticed that
it was intense. That there have been inhabitants on this earth
also of such a ferine nature, is plain from the histories of va-
rious nations, also from the inhabitants of the land of Canaan
(1 Sam xxx. 16), and likewise from the Jewish and Israelitish
nation even in the time of David, in that they made yearly
326 EXODUS [N. 7248
raids, and plundered the nations, and rejoiced over their prey.
As regards these inhabitants of the planet Venus, they are in-
deed delighted with plunder, but yet are not cruel. They cast
the men whom they rob into the water, and so put them to
death, but they save as many as they can ; and those whom they
so put to death they afterward bury, a sign that they have some
humanity. In this they differ from the Jews, who took delight
in casting out those whom they slew, and exposing them to be
devoured by the beasts of the forest and by the birds, and some-
times in putting them to death in a savage and cruel manner
(2 Sam. xii. 31). How much delight the Jews had in such
things, it was also given me to perceive from the sphere of
many of them communicated to me, who approached quickly
and then fled away.
7249. I was also told that the inhabitants of that earth are
for the most part giants, the inhabitants of our earth reaching
only to their navel ; and also that those who appear on this side
of that earth are stupid, making no inquiry about heaven, or
about eternal life, but caring only for what concerns their land
and their cattle.
7250. Being of this character, when they come into the
other life they are very much infested by falsities and evils.
Their hells appear around that earth, and do not communicate
with the hells of the evil of our earth, because they are of a
wholly different genius and disposition ; hence also their evils
and falsities are of quite another kind. But they who are such
that they can be saved are in places of vastation, and are there
reduced to the extremity of despair; for evils and falsities of
that kind cannot be removed in any other way. When they are
in a state of despair, they cry out that they are beasts, brutes,
abominations, hatreds, and thus that they are damned. Some
of them when in sxich a state cry out also against heaven, but
for this they are excused, because it is from despair. The Lord
moderates it, lest they should break out into reproaches beyond
certain fixed limits. When they have suffered to the utmost,
as their bodily things are then as it were dead, they are at last
saved.
7251. I have also been told about them that when they
lived on their earth they believed in a Supreme Creator, with-
N. 7251] INHABITANTS AND SPIRITS OF VENUS 327
out a Mediator. These are they who are so vastated, and
finally saved, when they have first been instructed and have
received the instruction that the Lord is the only God, Saviour,
and Mediator. I have heard them confess that without a Med-
iator it would be impossible for them to be saved, because they
are filthy and unworthy. I have also seen some of them, after
suffering to the utmost, taken up into heaven, and when they
were received there, I observed from them such a tenderness
of gladness as drew tears from my eyes.
7252. The inhabitants and spirits of Venus who appear on
the other side of that earth, are of an almost contrary disposi-
tion, being gentle and humane. It was granted of the Lord that
some of these spirits should come thence to me, and then they
appeared near above the head. In talking with me they said
that when they were in the world they acknowledged, and now
more fully acknowledge, our Lord as their only God. They said
that in their earth they had seen Him, walking among them,
and they also represented in what manner they had seen Him.
7253. These spirits have relation in the Grand Man to the
memory of material things that corresponds to the memory of
immaterial things which the spirits of the planet Mercury con-
stitute (see the description of the spirits of Mercury, n. 7170).
7254. At the end of the following chapter I will speak of
the inhabitants and spirits of the planet Mars.
CHAPTER THE SEVENTH.
THE DOCTRINE OF CHARITY.
7255. Inasmuch as good makes heaven with man,, and evil
makes hell, it is of the utmost importance to know what good
is, and what evil is. It has already been said that good is that
which belongs to love to the Lord, and to charity toward the
neighbor; and that evil is that which belongs to the love of
self and the love of the world. Hence it follows that it is from
the loves, and from these alone, that it can be known what
good is, and what evil is.
328 EXODUS [N. 7256
7256. All things in the universe which are according to Di-
vine order have relation to good and truth ; and all things in
the universe which are contrary to Divine order have relation
to evil and falsity. The reason is that the good and truth which
proceed from the Divine make order, insomuch that they are
order.
7257. The good which is of love to the Lord is called "celes-
tial good," and the good which is of charity toward the neigh-
bor is called "spiritual good." What the difference is, and how
great, between the celestial good which belongs to love to the
Lord, and the spiritual good which belongs to charity toward
the neighbor, will be told in what follows.
7258. The doctrine of celestial good, which is that of love
to the Lord, is the most ample and at the same time the most
secret ; but the doctrine of spiritual good, which is that of char-
ity toward the neighbor, is also ample and secret, but less so
than the doctrine of celestial good, which is the doctrine of
love to the Lord. • That the doctrine of charity is ample can be
seen from the fact that charity is not the same with one as
with another, and that one is not the neighbor the same as
another.
7259. As the doctrine of charity was so ample, the ancients,
with whom the doctrine of charity was the very doctrine of the
church, distinguished charity toward the neighbor into many
classes, which they also subdivided, and gave a name to each
class, and taught how charity was to be exercised toward those
who are in one class, and how toward those in another ; and in
this way they reduced the doctrine of charity into order, and
also the exercises of charity, that these might fall distinctly
under the view of the understanding.
7260. The names which they gave to those toward whom
they were to exercise charity, were many: some they called
blind, some lame, some maimed, some poor, also miserable and
afflicted, some orphans, some widows ; but in general they called
those hungry to whom they were to give to eat, those thirsty
to. whom they were to give to drink, sojourners whom they
were to gather in, naked whom they were to clothe, sick whom
they were to visit, and in prison to whom they were to come
(as to which see above, n. 4954-4959).
N. 7261] THE DOCTRINE OF CHARITY 329
7261. These names were given from heaven to the ancients
who were of the church, and by those who were so named they
understood those who were spiritually such. Their doctrine of
charity taught who these were, and what kind of charity there
was to be toward each.
7262. Hence it is that these same names are in the Word,
and signify those who are such in the spiritual sense. In itself
the Word is nothing but the doctrine of love to the Lord and
of charity toward the neighbor, as the Lord also teaches : —
Thou shalt love the Lord thy God from all thy heart, and in all thy
soul, and in all thy mind. This is the first and great commandment. The
second is like unto it, Thou shalt love thy neighbor as thyself. In these
two commandments hang the law and the prophets (Matt. xxii. 37-40);
"the law and the prophets" denote the whole Word.
7263. The reason why these same names are in the Word,
is that they who were in external worship were to exercise
charity toward such as were so named ; and they who were in
internal worship, toward such spiritually understood ; thus that
the simple might understand and do the Word simply, and the
wise wisely; also in order that the simple might be initiated
by means of the externals of charity into its internals.
CHAPTEK VII.
1. And Jehovah said unto Moses, See, I have given thee a
god to Pharaoh ; and Aaron thy brother shall be thy prophet.
2. Thou shalt speak all that I command thee, and Aaron thy
brother shall speak unto Pharaoh, and let him send the sons of
Israel out of his land.
3. And I will harden Pharaoh's heart, and multiply My signs
and My wonders in the land of Egypt.
4. And Pharaoh will not hear you ; and I will give My hand
upon the Egyptians, and lead forth My armies, My people, the
sons of Israel, out of the land of Egypt, with great judgments.
5. And the Egyptians shall know that I am Jehovah, when
I stretch forth My hand upon Egypt, and lead forth the sons
of Israel from the midst of them.
330 EXODUS [N. 7263
6. And Moses and Aaron did so; as Jehovah commanded
them, so did they.
7. And Moses was a son of eighty years, and Aaron a son of
three and eighty years, when they spake unto Pharaoh.
8. And Jehovah said unto Moses and unto Aaron, saying,
9. When Pharaoh shall say unto you, saying, Give you a
wonder, and thou shalt say unto Aaron, Take thy rod, and cast
it before Pharaoh, it shall become a water-serpent.
10. And Moses and Aaron came unto Pharaoh, and they did
so as Jehovah had commanded; and Aaron cast his rod before
Pharaoh and before his servants, and it became a water-serpent.
11. And Pharaoh called also the wise men and the sorcerers ;
and they also, the magicians of Egypt, did so with their en-
chantments.
12. And they cast forth every man his rod, and they became
water-serpents; and Aaron's rod swallowed up their rods.
13. And Pharaoh's heart was made firm, and he heard them
not ; as Jehovah had spoken.
14. And Jehovah said unto Moses, Pharaoh's heart is made
heavy, he refuseth to let the people go.
15. Go unto Pharaoh in the morning; behold he goeth out
unto the waters ; and stand thou to meet him near the bank of
the river ; and the rod which was turned into a serpent take in
thy hand.
16. And thou shalt say unto him, Jehovah the God of the
Hebrews hath sent me unto thee, saying, Let My people go,
that they may serve Me in the wilderness ; and behold hitherto
thou hast not heard.
17. Thus said Jehovah, In this thou shalt know that I am
Jehovah ; behold I smite with the rod that is in my hand upon
the waters which are in the river, and they shall be turned into
blood.
18. And the fish that is in the river shall die, and the river
shall stink ; and the Egyptians shall labor to drink waters from
the river.
19. And Jehovah said unto Moses, Say unto Aaron, Take
thy rod, and stretch out thy hand over the waters of Egypt,
over their streams, over their rivers, and over their pools, and
over every gathering of their waters, and they shall be blood;
N. 7263] CHAPTER VII. 331
and there shall be blood in all the land of Egypt, both in the
woods and in the stones.
20. And Moses and Aaron did so, as Jehovah commanded;
and he lifted up the rod, and smote the waters that were in the
river, unto the eyes of Pharaoh, and unto the eyes of his ser-
vants ; and all the waters that were in the river were turned
into blood.
21. And the fish that was in the river died; and the river
stank, and the Egyptians could not drink water from the river ;
and there was blood in all the land of Egypt.
22. And the magicians of Egypt did so with their enchant-
ments ; and Pharaoh's 
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